2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not, which have ears to hear, and hear not; for they are a rebellious house.
And he said, Go; and thou shalt say unto this people, Hearing ye shall hear and shall not understand, and seeing ye shall see and shall not perceive. Make the heart of this people fat, and make their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and healed.
And they, whether they will hear or whether they will forbear -- for they are a rebellious house -- yet shall they know that there hath been a prophet among them. And thou, son of man, be not afraid of them, and be not afraid of their words; for briars and thorns are with thee, and thou dwellest among scorpions: be not afraid of their words, and be not dismayed at their faces; for they are a rebellious house. And thou shalt speak my words unto them, whether they will hear or whether they will forbear; for they are rebellious. And thou, son of man, hear what I say unto thee; be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.
For this cause I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand; and in them is filled up the prophecy of Esaias, which says, Hearing ye shall hear and shall not understand, and beholding ye shall behold and not see;
And Jesus said, For judgment am I come into this world, that they which see not may see, and they which see may become blind. And [some] of the Pharisees who were with him heard these things, and they said to him, Are we blind also? Jesus said to them, If ye were blind ye would not have sin; but now ye say, We see, your sin remains.
And Jesus knowing [it], says to them, Why reason ye because ye have no bread? Do ye not yet perceive nor understand? Have ye your heart [yet] hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
But if also our gospel is veiled, it is veiled in those that are lost; in whom the god of this world has blinded the thoughts of the unbelieving, so that the radiancy of the glad tidings of the glory of the Christ, who is [the] image of God, should not shine forth [for them].
What [is it] then? What Israel seeks for, that he has not obtained; but the election has obtained, and the rest have been blinded, according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.
saying, Go to this people, and say, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive. For the heart of this people has become fat, and they hear heavily with their ears, and they have closed their eyes; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
O stiffnecked and uncircumcised in heart and ears, *ye* do always resist the Holy Spirit; as your fathers, *ye* also. Which of the prophets have not your fathers persecuted? and they have slain those who announced beforehand concerning the coming of the Just One, of whom *ye* have now become deliverers up and murderers!
Be astounded and astonished, blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink. For Jehovah hath poured out upon you a spirit of deep sleep, and hath closed your eyes; the prophets and your chiefs, the seers, hath he covered. And the whole vision is become unto you as the words of a book that is sealed, which they give to one that can read, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed. And they give the book to him that cannot read, saying, Read this, I pray thee; and he saith, I cannot read.
Oh that my head were waters, and mine eye a fountain of tears, that I might weep day and night for the slain of the daughter of my people! Oh that I had in the wilderness a traveller's lodging-place, that I might leave my people, and go away from them! For they are all adulterers, an assembly of treacherous men. And they bend their tongue, their bow of falsehood, and not for fidelity are they valiant in the land; for they proceed from evil to evil, and they know not me, saith Jehovah. Take ye heed every one of his friend, and confide not in any brother; for every brother only supplanteth, and every friend goeth about with slander. And they act deceitfully every one with his neighbour, and speak not the truth: they teach their tongue to speak falsehood, they weary themselves with perverse dealing. Thy habitation is in the midst of deceit; through deceit they refuse to know me, saith Jehovah.
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house. And when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah: He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even turning aside from thy commandments and from thine ordinances. And we have not hearkened unto thy servants the prophets, who spoke in thy name to our kings, our princes, and our fathers, and to all the people of the land. Thine, O Lord, is the righteousness, but unto us confusion of face, as at this day, to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, in all the countries whither thou hast driven them, because of their unfaithfulness in which they have been unfaithful against thee. O Lord, unto us is confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. With the Lord our God are mercies and pardons, for we have rebelled against him;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 12
Commentary on Ezekiel 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
Eze 12:1-28. Ezekiel's Typical Moving to Exile: Prophecy of Zedekiah's Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved.
1, 2. eyes to see, and see not, … ears to hear, and hear not—fulfilling the prophecy of De 29:4, here quoted by Ezekiel (compare Isa 6:9; Jer 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.
3. stuff for removing—rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jer 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.
consider—(De 32:29).
4. by day—in broad daylight, when all can see thee.
at even—not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson].
as they that go forth into captivity—literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jer 39:4; 52:7).
5. Dig—as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12).
carry out—namely, "thy stuff" (Eze 12:4).
thereby—by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jer 39:4).
6. in … twilight—rather, "in the dark." So in Ge 15:17, "it" refers to "thy stuff."
cover thy face—as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin].
sign—rather, "a portent," namely, for evil.
9. What doest thou?—They ask not in a docile spirit, but making a jest of his proceedings.
10. burden—that is, weighty oracle.
the prince—The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13; "he shall not see Babylon," and Jer 24:8, 9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.
11. sign—portent of evil to come (Eze 24:27; Zec 3:8, Margin). Fulfilled (2Ki 25:1-7; Jer 52:1-11).
12. prince … among them—literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (La 4:20).
shall bear—namely, his "stuff for removing"; his equipments for his journey.
cover his face, that he see not the ground—See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!
13. My net—the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Isa 10:5). Called "a net" (Hab 1:14-16).
bring him to Babylon … ; yet shall he not see it—because he should be deprived of sight before he arrived there (Jer 52:11).
14. all … about him—his satellites: his bodyguard.
bands—literally, "the wings" of an army (Isa 8:8).
draw out … sword after them—(See on Eze 5:2; Eze 5:12).
16. I will leave a few … that they may declare … abominations—God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Eze 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Isa 43:10; Zec 8:13).
18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.
19. people of the land—the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate.
land of Israel—contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege.
land … desolate from all that is therein—literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.
because of … violence—(Ps 107:34).
20. the cities—left in Judea after the destruction of Jerusalem.
22. proverb—The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jer 17:15; 20:7; Zep 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Isa 5:19; Am 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Lu 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Isa 66:5; 2Pe 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ec 8:11; Am 6:3).
days … prolonged … vision faileth—their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, 25.
23. effect—literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.
24. no more … vain vision … flattering divination—All those false prophets (La 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.
25. word … shall come to pass—in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak … speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Isa 55:11; Da 9:12; Lu 21:33).
no more prolonged—in opposition to the scoff (Eze 12:22), "The days are prolonged."
in your days—while you are living (compare Mt 24:34).
27. Not a mere repetition of the scoff (Eze 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Am 6:3). The transition is easy from this carnal security to the gross infidelity of the former class.