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Verse-by-Verse Bible Commentary
Ezekiel 12:5

"Dig a hole through the wall in their sight and go out through it.
New American Standard Bible

Bible Study Resources

Concordances:
Nave's Topical Bible - Ezekiel;   Instruction;   Symbols and Similitudes;   Torrey's Topical Textbook - Houses;   Prophets;   Walls;  
Dictionaries:
American Tract Society Bible Dictionary - House;   Bridgeway Bible Dictionary - Ezekiel;   Holman Bible Dictionary - Gestures;   Remnant;   Hastings' Dictionary of the Bible - House;   Hastings' Dictionary of the New Testament - Thief ;  

Clarke's Commentary

Verse Ezekiel 12:5. Dig thou through the wall — This refers to the manner in which Zedekiah and his family would escape from the city. They escaped by night through a breach in the wall. See Jeremiah 39:2-4; and 2 Kings 25:4.

Bibliographical Information
Clarke, Adam. "Commentary on Ezekiel 12:5". "The Adam Clarke Commentary". https://www.studylight.org/​commentaries/​acc/​ezekiel-12.html. 1832.

Bridgeway Bible Commentary


Pictures of exile (12:1-16)

It appears that many of the exiles were rebellious against God because of his message of doom, and were still hoping for an early return to Jerusalem (12:1-2). God therefore commanded Ezekiel to act another message for them. He was to show that the exiles had no chance of returning to Jerusalem. On the contrary, the Jerusalemites would come to join the exiles in Babylon. Ezekiel’s daytime act was to gather a few belongings that an exile could carry with him and set off into the country. His nighttime act was a little different. He dug through the wall of his home, then tried to escape with his bundle of belongings into the night (3-7).

Next morning Ezekiel explained his actions to the people. His daytime act pictured the people of Jerusalem going into exile (8-11). His nighttime act pictured King Zedekiah’s attempt, at the time of Babylon’s last great siege of Jerusalem, to escape from the city by night. But he was captured, blinded and taken into exile (12-13; see 2 Kings 25:2-7). His leading officials were killed and the common people taken into captivity (14-15).

Out of this catastrophe, however, God would preserve the repentant minority. These would assure the people among whom they lived that Jerusalem’s destruction was not because Babylon’s gods were more powerful than Jerusalem’s God, Yahweh. It was because Yahweh himself commanded it. God would destroy Jerusalem as a punishment upon his people for their sins (16).

Bibliographical Information
Flemming, Donald C. "Commentary on Ezekiel 12:5". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/​commentaries/​bbc/​ezekiel-12.html. 2005.

Coffman's Commentaries on the Bible

“The word of Jehovah also came unto me, saying, Son of man, thou dwellest in the midst of the rebellious house, that have eyes to see, and see not, that have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they are a rebellious house. And thou shalt bring forth thy stuff by day in their sight, as stuff for removing; and thou shalt go forth thy self at even in their sight, as when men go forth into exile. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulder, and carry it forth in the dark; thou shalt cover thy face that thou see not the land: for I have set thee for a sign unto the house of Israel.”

GOD COMMANDED AN ENACTED PROPHECY

This command to Ezekiel, “Stands under the same date as Ezekiel 8:1, namely 592-1 B.C.;”International Critical Commentary, p. 128. and this means that the fulfillment of it was only about four or five years after this prophecy was enacted.

There were no great difficulties involved in Ezekiel’s following these instructions. It had been only a few years since he himself and thousands of others were exiled from Jerusalem to Babylon; and he would have remembered exactly what the exiles would have carried, the manner of their loading it, and what would be necessary. All of his exiled neighbors would also have recognized the significance of such a back-pack, designed to be carried by exiles.

“In their sight” These words appear no less than six times in four verses, indicating that the purpose of the prophet’s actions was that of getting as much public attention as possible; and it is easy to suppose that such actions did indeed attract a lot of attention and speculation upon the possible meaning of what Ezekiel did.

The covering of the face was a symbol of the people’s sorrow in leaving their homeland. It also appears that this might have been a prophecy of the blinding of Zedekiah, or a reference to his flight at night, when he could not see the land.

Bibliographical Information
Coffman, James Burton. "Commentary on Ezekiel 12:5". "Coffman's Commentaries on the Bible". https://www.studylight.org/​commentaries/​bcc/​ezekiel-12.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Calvin's Commentary on the Bible

Ezekiel is verbose in this narration. But in the beginning of the book we said, that because the teacher was sent to men very slow and stupid, he therefore used a rough style. We added also, that he had acquired it partly from the custom of the region in which he dwelt. For the people declined by degrees from the polish of their language, and hence it happens that the Prophet’s diction is not quite pure, but is intermixed with something foreign. As to the subject itself there is no ambiguity, since God repeats that he should dig through a wall, and bring out his vessels by himself before their eyes Here follows another part of the vision, namely, that there should be no free egress but that the Jews would desire to depart by stealth. First, therefore, it is shown to the Prophet, that the Jews who when secure at Jerusalem boasted that all was well with them, should be exiles; then, that it would not be in their power to go forth when they wished, unless perhaps they stealthily escaped the hands of the enemy through their hiding-place, as thieves escape by digging through a wall. Then the application will follow, but yet it was worth while to state what God intended by this vision. Afterwards everything is embraced. In their sight, says he, thou shalt bear upon thy shoulder, that is, thou shalt be prepared and girt for a journey as a traveler, and this shall be done in the day-time: but in darkness, says he,thou shalt bring them forth: after thy vessels have been prepared, wait for the evening: in the darkness afterwards thou shalt go forth. Here he shows what I have already touched upon, when necessity expelled the Jews from their country, that their departure would not be free, because they would be well off if’ they could snatch themselves away from the sight of their enemies in hiding-places and the darkness of the night.

He adds, thou shalt hide thy face, and the clause, neither shalt thou look upon the earth, means the same thing. Anxiety and trembling is marked by this phrase, as when he says, thou shalt hide thy face, it signifies that the Jews should be so perplexed that they should fear every event which happened. For those who fear everything veil their faces, as is well known. But this trembling is better expressed when he says,thou shaft not look upon the earth. For those who are in haste do not dare to bend down their eyes the least in either one direction or another, but are carried along to the place to which they are going, and press forward with their eyes, because they cannot hasten with their feet as quickly as they desire. Hence they seize their way, as it were, with their eyes. This is the reason why God says, thou shalt not look upon the earth, because I have set thee, says he, for a sign to the house of Israel. Here God meets the petulance of those who otherwise would laugh at what the Prophet was doing: what do you mean by that fictitious emigration? why do you not rest at home? why do you here frighten us with an empty spectacle? God, therefore, that the Jews should not obstinately despise what he shows them, adds, that the Prophet was a sign or a wonder to the house of Israel The word wonder is here taken in its genuine sense, though sometimes it has an unfavorable meaning. We say that anything portentous is disagreeable: but a portent properly designates any sign of the future. When therefore men predict what is hidden, it is called a portent. And this is the meaning of Isaiah, (Isaiah 8:18,) where he says, Behold me, and the children whom God has given me, for signs and wonders. He puts אתות, athoth, “signs,” in the first place, then מופתים, mophthim, “portents.” Here the Prophet speaks in the singular: I have given thee for a wonder. But since Isaiah treats of the rest of the faithful, he then uses signs and portents; since Isaiah seems to imply something more, namely, that the people were so stupid that they so feared and abhorred God’s servants, as if they had met, with a prodigy. Here, therefore, the depravity of the people is to be marked, because when they saw any pious and sincere worshipper of God they turned away their eyes as from a formidable prodigy. But now the Prophet speaks simply, that he had been placed for a prodigy to the house of Israel: because in truth this action was a presage of that future captivity which the Jews did not fear for themselves, and which was also incredible to the Israelites; whence that penitence and weariness of which I have spoken. But I do not object if any think that the Prophet speaks of a portent, because the Israelites were struck with astonishment; but the former sense is far more apposite. In this way then God distinguishes the action of the Prophet from all empty spectacles, and so vindicates his servant from all opprobrium. Meanwhile he signifies that although the Prophet was despised, yet that he would be true, and at the same time the avenger of contempt. It follows —

Bibliographical Information
Calvin, John. "Commentary on Ezekiel 12:5". "Calvin's Commentary on the Bible". https://www.studylight.org/​commentaries/​cal/​ezekiel-12.html. 1840-57.

Smith's Bible Commentary

Chapter 12

The word of the LORD also came unto me, saying, Son of man, you dwell in the midst of a rebellious house, which have eyes to see, and they do not see; they have ears to hear, and they do not hear: for they are a rebellious house ( Ezekiel 12:1-2 ).

Now, you remember, Isaiah said the same thing, "Having eyes to see, they see not; ears to hear, they hear not; least at any time they see with their eyes and hear with their ears and be saved" ( Isaiah 6:10 ). Jeremiah accused them of the same thing, "You don't see, you don't hear." David said, "They that are worshipping the idols have become like unto the idols, which cannot see, which cannot move, which cannot hear." So, Jesus said, "Well saith Isaiah the prophet concerning this generation having eyes to see they will not see, ears to hear, they will not hear."

Now, the Lord is saying, "You're in a rebellious house." The interesting thing is that as the Jews look back upon their fathers and upon their history, they always do it with extremely great pride. They really honor their fathers; they honor the dead; they honor their heritage.

And that's where Stephen got into trouble. For as Stephen was standing before the Sanhedrin and he was rehearsing their history to them, telling them all that God had done, relating to them the illustrious history of their fathers, he finally said, "Which of the prophets of God did not your fathers kill? You know, you'd say, 'Oh our fathers, our fathers, so honor.' Hey, they killed every prophet God sent to them. And now you are even worse than they are, because you've killed the One that they all prophesied concerning." That was when they got so angry that they began to gnash their teeth; they grabbed rocks and began to throw them at him and they stoned him to death. Paul the apostle was right there holding their coats, encouraging them on.

Now here is God saying to Ezekiel, "Look, you're dwelling in the midst of a rebellious people. They have eyes but they will not see, ears but they will not hear, for they are rebellious."

Therefore, thou son of man, prepare thee stuff for removing [prepare your stuff for moving], and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: that they will consider, even though they are a rebellious house ( Ezekiel 12:3 ).

Now, they're rebelling; they're thinking that they are going to go back right away from this captivity. They've listened to the false prophets, but you just move your stuff from one place to another, you know, just pack up your duds, pack your suitcases and just move around with your suitcases, because maybe they will hear even though they are rebellious.

Then you shall bring forth your stuff by day in their sight, the stuff as though you're moving: and you shall go forth even in their sight, as they did go forth into captivity. Now dig a hole through the wall in their sight, and carry your stuff out [by this hole in the wall that you dig]. And in their sight, bear your stuff on your shoulders, and carry it forth in the twilight: and cover your face, so that you can't see the ground: for I have set you for a sign to the house of Israel ( Ezekiel 12:4-6 ).

Now, this is going to be a little illustrated message, Ezekiel, that you're going to carry to the house of Israel. Pack your suitcases, dig a hole in the wall, and crawl out with your suitcases. Carry them on your shoulders and just walk around from one place to another. Move out from your house.

And so I did as I was commanded: and I brought forth my stuff by day, the stuff for captivity, even I digged through the wall with my hands; and brought it forth in the twilight, and I bare it on my shoulder in their sight. And in the morning the word of the LORD came unto me, saying, Son of man, has not the house of Israel, the rebellious house, said unto you, What are you doing? ( Ezekiel 12:7-9 )

And that was, of course, the purpose--to create a question. Doing this, he wasn't saying anything, covered his face, and carrying his stuff around after having dug the hole through the wall and said, "What in the world are you doing?"

[So, you go and] say unto them, Thus saith Jehovah GOD [or the Lord God, Adonai]; This burden concerning the prince in Jerusalem, and the house of Israel that are among them. Say, I am your sign: and like as I have done, so shall it be done unto them: they shall remove and go into captivity ( Ezekiel 12:10-11 ).

And now, what you've seen me do is what's happening to the princes back in Jerusalem. They are going to dig a hole in the wall and they are going to try to escape with their stuff.

And the prince [that would be Zedekiah] that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out their stuff: and he shall cover his face, that he not see the ground with his eyes. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there ( Ezekiel 12:12-13 ).

Now, an interesting prophecy concerning Zedekiah the king. He is going to, in the evening twilight hours, dig a hole through the wall and try to escape. But he's going to get caught in the snare, in the net, and he is going to be brought to Babylon, but he won't see it. We have the record of the scriptures that Zedekiah one night tried to escape from Jerusalem, from the siege of the Babylonian army, and he got as far as the plains, down near Jericho, where the Chaldeans caught up with him and captured him. And they took him to Nebuchadnezzar, that was at Riblah, and Nebuchadnezzar there took his sons who tried to escape with him and he killed him in the eyes of Zedekiah (Zedekiah was watching) and then he put out Zedekiah's eyes. And he was taken to Babylon. And so, as Ezekiel predicted, so it happened. He came to Babylon, but he never saw Babylon, because his eyes were put out. Again, God's amazing prophetic word, as God speaks of events and those servants of God speak of events, which it would be impossible to do with such accuracy, unless they spoke as they were inspired by the Holy Spirit.

The Lord said,

And I will scatter toward every wind all that are about him to help him, and all of the bands [the armies]; and I will draw out a sword after them. And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD ( Ezekiel 12:14-16 ).

God again promises to leave a few of them, but they are going to be slain, most of them.

Moreover the word of the LORD came unto me, saying, Son of man, eat your bread with quaking, and drink your water with trembling and with carefulness ( Ezekiel 12:17-18 );

In other words, just drink a little, measure your swallows. Drink it with carefulness and shake as you eat your bread, and drink your water like you're frightened.

And say unto the people of the land ( Ezekiel 12:19 ),

You know, these prophets must have been extremely colorful people. But, God is seeking to get the attention of the people. Now, they won't listen to God anymore, so God has these prophets do these colorful things to draw the attention of the people. "Now, what's Ezekiel doing now? Look at the way he's drinking his water and eating his bread, you know. What's he got up his sleeve this time?" And they become curious as they see these bazaar kind of actions. But, all planned of God in order to get the attention, so He can still speak. Now that, to me, is amazing. God still desires to give the message though they're not listening anymore. But He still wants them to receive the message. Long after a person has closed his heart to God, closed his ear to God, God continues to speak in different ways. If you won't listen directly then God will speak to you subtly through the things around your life, circumstances, events and all, but God will get His message across, one way or the other.

Now, say to the people as you're eating and drinking your water and eating your bread this way,

Say to the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness [there's going to be a tremendous famine], they'll drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all of them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD. And the word of the LORD came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? ( Ezekiel 12:19-22 )

This is what they were going around saying, "Aha, you know, not in our time. The days are prolonged, every vision fails. You know, you've heard that for a long time. What do you mean the Lord is coming? What do you mean we're getting close to the end? The days are prolonged; we're going to be here for another thousand years. Life is going to go on, man is going to continue. What do you mean we're getting close to the end?" That's what they were saying in Jerusalem at this time. Destruction was right on them. It was days away, and yet the proverb was, "Aw, the days are prolonged, every vision fails. It's not going to happen in our lifetime." As Peter said, "In the last days scoffers will come saying, 'Where is the promise of His coming? Since our fathers have fallen asleep, everything continues as they were from the beginning" ( 2 Peter 3:3-4 ). But Peter said, "The day of the Lord will come."

And God is saying to Ezekiel, this proverb that they are using,

Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they will no more use it as a proverb in Israel; but say unto them, The days are at hand, and the fulfillment of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the LORD: and I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged; for in your days, O rebellious house ( Ezekiel 12:23-25 ),

Not in the days of your grandchildren or great grandchildren or whatever, but in your days.

will I say the word, and will perform it, saith the Lord GOD. Again the word of the LORD came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he sees is [a long time off] for many days to come [not going to happen for a long time], and he prophesies of the times that are way off. Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD ( Ezekiel 12:25-28 ).

And within a year, it was. "



Bibliographical Information
Smith, Charles Ward. "Commentary on Ezekiel 12:5". "Smith's Bible Commentary". https://www.studylight.org/​commentaries/​csc/​ezekiel-12.html. 2014.

Dr. Constable's Expository Notes

The sign of the departing deportee 12:1-7

"It is characteristic of the book to follow a vision report, in this case chaps. 8-11, with an account of sign-acts and their interpretation within an oracular setting." [Note: Allen, p. 183.]

Bibliographical Information
Constable, Thomas. DD. "Commentary on Ezekiel 12:5". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​ezekiel-12.html. 2012.

Dr. Constable's Expository Notes

1. The dramatic tragedy of exile 12:1-20

This section contains three messages from the Lord all of which deal with the inevitability of another deportation of Jews from Jerusalem and Judah (Ezekiel 12:1-20). Jerusalem would be overthrown and the Jews still there would be taken to Babylon in the very near future. The prophet’s perspective now broadened from the temple (chs. 8-11) to the city (ch. 12).

Bibliographical Information
Constable, Thomas. DD. "Commentary on Ezekiel 12:5". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​ezekiel-12.html. 2012.

Dr. Constable's Expository Notes

He was to dig a hole in the sun-dried mud brick wall of his house (Heb. qir), perhaps the wall around the courtyard of his house, as the people watched, and pass through it. This unusual method of departure pictured desperation and secrecy. He should load his baggage on his shoulder and carry it away as night set in. He was also to cover his face so he could not see the land. This may represent the inability of the exiles to see their land any more or his shame at having to depart or his attempt to conceal himself from the enemy. He was to do all this because God was using him as a lesson to the Jews.

Bibliographical Information
Constable, Thomas. DD. "Commentary on Ezekiel 12:5". "Dr. Constable's Expository Notes". https://www.studylight.org/​commentaries/​dcc/​ezekiel-12.html. 2012.

Gill's Exposition of the Whole Bible

Dig thou through the wall in their sight,.... The wall of the house where he was, as an emblem of the city of Jerusalem closely besieged, from whence there was no escape but by digging through the wall this showed the manner in which Zedekiah made his escape, by the way of the gate, between the two walls which was by the king's garden,

Jeremiah 52:7;

and carry out thereby; not his stuff, as before; but provisions for himself, necessary for his journey or flight; as no doubt Zedekiah and those with him did.

Bibliographical Information
Gill, John. "Commentary on Ezekiel 12:5". "Gill's Exposition of the Entire Bible". https://www.studylight.org/​commentaries/​geb/​ezekiel-12.html. 1999.

Henry's Complete Commentary on the Bible

Zedekiah's Captivity Foretold. B. C. 593.

      1 The word of the LORD also came unto me, saying,   2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house.   3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.   4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.   5 Dig thou through the wall in their sight, and carry out thereby.   6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.   7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.   8 And in the morning came the word of the LORD unto me, saying,   9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?   10 Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.   11 Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.   12 And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.   13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.   14 And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.   15 And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.   16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.

      Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Hebrews 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,

      I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Ezekiel 12:10; Ezekiel 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Ezekiel 12:2; Ezekiel 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not,Psalms 115:5; Psalms 115:6; Psalms 115:8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just take to awaken and affect them; he must furnish himself with all necessaries for removing (Ezekiel 12:3; Ezekiel 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Ezekiel 12:4; Ezekiel 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Ezekiel 12:5; Ezekiel 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Ezekiel 12:4; Ezekiel 12:4); that is, he must cover his face (Ezekiel 12:6; Ezekiel 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Ezekiel 12:3; Ezekiel 12:3) "It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house." Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Ezekiel 12:7; Ezekiel 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?

      II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.

      1. It was supposed that the people would ask the meaning of this sing, or at least they should (Ezekiel 12:9; Ezekiel 12:9): "Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those (Isaiah 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: "Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.

      2. The prophet is to tell them the meaning of it. In general (Ezekiel 12:10; Ezekiel 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them," says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign," Ezekiel 12:11; Ezekiel 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on Christ tells his disciples, They shall first lay their hands on you,Luke 21:12. (1.) The people shall be led away into captivity (Ezekiel 12:11; Ezekiel 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jeremiah 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Ezekiel 12:13; Ezekiel 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Ezekiel 12:14; Ezekiel 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Ezekiel 12:15; Ezekiel 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Ezekiel 12:16; Ezekiel 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.

Bibliographical Information
Henry, Matthew. "Complete Commentary on Ezekiel 12:5". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/​commentaries/​mhm/​ezekiel-12.html. 1706.
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