mh_parser/vol_split/26 - Ezekiel/Chapter 12.xml

<div2 id="Ez.xiii" n="xiii" next="Ez.xiv" prev="Ez.xii" progress="54.02%" title="Chapter XII">
<h2 id="Ez.xiii-p0.1">E Z E K I E L.</h2>
<h3 id="Ez.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Ez.xiii-p1" shownumber="no">Though the vision of God's glory had gone up from
the prophet, yet his word comes to him still, and is by him sent to
the people, and to the same purport with that which was discovered
to him in the vision, namely, to set forth the terrible judgments
that were coming upon Jerusalem, by which the city and temple
should be entirely laid waste. In this chapter, I. The prophet, by
removing his stuff, and quitting his lodgings, must be a sign to
set forth Zedekiah's flight out of Jerusalem in the utmost
confusion when the Chaldeans took the city, <scripRef id="Ez.xiii-p1.1" osisRef="Bible:Ezek.12.1-Ezek.12.16" parsed="|Ezek|12|1|12|16" passage="Eze 12:1-16">ver. 1-16</scripRef>. II. The prophet, by eating his
meat with trembling, must be a sign to set forth the famine in the
city during the siege, and the consternation that the inhabitants
should be in, <scripRef id="Ez.xiii-p1.2" osisRef="Bible:Ezek.12.17-Ezek.12.20" parsed="|Ezek|12|17|12|20" passage="Eze 12:17-20">ver.
17-20</scripRef>. III. A message is sent from God to the people, to
assure them that all these predictions should have their
accomplishment very shortly, and not be deferred, as they flattered
themselves they would be, <scripRef id="Ez.xiii-p1.3" osisRef="Bible:Ezek.12.21-Ezek.12.28" parsed="|Ezek|12|21|12|28" passage="Eze 12:21-28">ver.
21-28</scripRef>.</p>
<scripCom id="Ez.xiii-p1.4" osisRef="Bible:Ezek.12" parsed="|Ezek|12|0|0|0" passage="Eze 12" type="Commentary"/>
<scripCom id="Ez.xiii-p1.5" osisRef="Bible:Ezek.12.1-Ezek.12.16" parsed="|Ezek|12|1|12|16" passage="Eze 12:1-16" type="Commentary"/><div class="Commentary" id="Ez.xiii-p1.6">
<h4 id="Ez.xiii-p1.7">Zedekiah's Captivity
Foretold. (<span class="smallcaps" id="Ez.xiii-p1.8">b. c.</span> 593.)</h4>
<p class="passage" id="Ez.xiii-p2" shownumber="no">1 The word of the <span class="smallcaps" id="Ez.xiii-p2.1">Lord</span> 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 <i>are</i> 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 <i>be</i> 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 <i>it</i> upon
<i>thy</i> shoulders, <i>and</i> carry <i>it</i> forth in the
twilight: thou shalt cover thy face, that thou see not the ground:
for I have set thee <i>for</i> 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 <i>it</i> forth in the twilight,
<i>and</i> I bare <i>it</i> upon <i>my</i> shoulder in their sight.
  8 And in the morning came the word of the <span class="smallcaps" id="Ez.xiii-p2.2">Lord</span> 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 <span class="smallcaps" id="Ez.xiii-p2.3">God</span>; This burden <i>concerneth</i> the
prince in Jerusalem, and all the house of Israel that <i>are</i>
among them.   11 Say, I <i>am</i> your sign: like as I have
done, so shall it be done unto them: they shall remove <i>and</i>
go into captivity.   12 And the prince that <i>is</i> among
them shall bear upon <i>his</i> 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 <i>his</i>
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 <i>to</i> 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
<i>are</i> 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
<i>am</i> the <span class="smallcaps" id="Ez.xiii-p2.4">Lord</span>, 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 <i>am</i> the <span class="smallcaps" id="Ez.xiii-p2.5">Lord</span>.</p>
<p class="indent" id="Ez.xiii-p3" shownumber="no">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 <i>the word of the Lord comes
to</i> him; for God did <i>in divers manners speak to the
fathers</i> (<scripRef id="Ez.xiii-p3.1" osisRef="Bible:Heb.1.1" parsed="|Heb|1|1|0|0" passage="Heb 1:1">Heb. i. 1</scripRef>) and
they often <i>heard the words of God</i> when they did not <i>see
the visions of the Almighty.</i> 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,</p>
<p class="indent" id="Ez.xiii-p4" shownumber="no">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 (<scripRef id="Ez.xiii-p4.1" osisRef="Bible:Ezek.12.10" parsed="|Ezek|12|10|0|0" passage="Eze 12:10"><i>v.</i> 10</scripRef>); 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 (<scripRef id="Ez.xiii-p4.2" osisRef="Bible:Ezek.12.2" parsed="|Ezek|12|2|0|0" passage="Eze 12:2"><i>v.</i> 2</scripRef>): 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:
<i>Thou dwellest in the midst of a rebellious house,</i> whom it is
next to impossible to work any good upon. <i>They have eyes and
ears,</i> they have intellectual powers and faculties, but they
<i>see not,</i> they <i>hear not.</i> They were idolaters, whose
character it was that they were like the idols they worshipped,
which <i>have eyes and see not, ears and hear not,</i> <scripRef id="Ez.xiii-p4.3" osisRef="Bible:Ps.115.5-Ps.115.6 Bible:Ps.115.8" parsed="|Ps|115|5|115|6;|Ps|115|8|0|0" passage="Ps 115:5,6,8">Ps. cxv. 5, 6, 8</scripRef>. 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 <i>see not,</i> they <i>hear not;
for they are a rebellious house.</i> 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
took to awaken and affect them; he must furnish himself with all
necessaries <i>for removing</i> (<scripRef id="Ez.xiii-p4.4" osisRef="Bible:Ezek.12.3" parsed="|Ezek|12|3|0|0" passage="Eze 12:3"><i>v.</i> 3</scripRef>), provide for a journey clothes
and money; he must <i>remove from one place to another,</i> as one
unsettled and forced to shift; this he must do <i>by day, in the
sight</i> of the people; he must bring out all his household goods,
to be packed up and sent away (<scripRef id="Ez.xiii-p4.5" osisRef="Bible:Ezek.12.4" parsed="|Ezek|12|4|0|0" passage="Eze 12:4"><i>v.</i> 4</scripRef>); 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
<i>dig through the wall,</i> and convey his goods away
clandestinely through that breach in the wall, <scripRef id="Ez.xiii-p4.6" osisRef="Bible:Ezek.12.5" parsed="|Ezek|12|5|0|0" passage="Eze 12:5"><i>v.</i> 5</scripRef>. He must carry his goods away
himself upon his own shoulders, for want of a servant to attend
him; he must do this <i>in the twilight,</i> 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 <i>at
evening in their sight,</i> with fear and trembling, and must go
<i>as those that go forth into captivity</i> (<scripRef id="Ez.xiii-p4.7" osisRef="Bible:Ezek.12.4" parsed="|Ezek|12|4|0|0" passage="Eze 12:4"><i>v.</i> 4</scripRef>); that is, he must <i>cover</i>
his <i>face</i> (<scripRef id="Ez.xiii-p4.8" osisRef="Bible:Ezek.12.6" parsed="|Ezek|12|6|0|0" passage="Eze 12:6"><i>v.</i>
6</scripRef>) 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 (<scripRef id="Ez.xiii-p4.9" osisRef="Bible:Ezek.12.3" parsed="|Ezek|12|3|0|0" passage="Eze 12:3"><i>v.</i> 3</scripRef>) "<i>It may be they will
consider,</i> and will by it be taken off from their vain
confidence, <i>though they be a rebellious house.</i>" 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 <i>it may be</i> 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 (<scripRef id="Ez.xiii-p4.10" osisRef="Bible:Ezek.12.7" parsed="|Ezek|12|7|0|0" passage="Eze 12:7"><i>v.</i> 7</scripRef>):
<i>I did so as I was commanded.</i> Hereby he teaches us all, and
ministers especially, (1.) To obey with cheerfulness every command
of God, even the most difficult. Christ himself <i>learned
obedience,</i> 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. <i>We do
all things</i> (that is, we are willing to do any thing), <i>dearly
beloved, for your edifying.</i> (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 <i>stuff for removing,</i> because
<i>we have here no continuing city. Arise, depart, this it not your
rest, for it is polluted.</i> Thou dwellest <i>in a rebellious
house,</i> therefore prepare for removing; for who would not be
willing to leave such a house, such a wicked world as this is?</p>
<p class="indent" id="Ez.xiii-p5" shownumber="no">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.</p>
<p class="indent" id="Ez.xiii-p6" shownumber="no">1. It was supposed that the people would
ask the meaning of this sign, or at least they should (<scripRef id="Ez.xiii-p6.1" osisRef="Bible:Ezek.12.9" parsed="|Ezek|12|9|0|0" passage="Eze 12:9"><i>v.</i> 9</scripRef>): "<i>Hath not the house
of Israel said unto thee, What doest thou?</i> Yes, I know they
have. <i>Though they</i> are <i>a rebellious house,</i> yet they
are inquisitive concerning the mind of God," as those (<scripRef id="Ez.xiii-p6.2" osisRef="Bible:Isa.58.2" parsed="|Isa|58|2|0|0" passage="Isa 58:2">Isa. lviii. 2</scripRef>) who <i>sought God
daily. Therefore</i> 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: "<i>Hath not this rebellious house</i> so much as asked
thee, <i>What doest thou?</i> 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.</p>
<p class="indent" id="Ez.xiii-p7" shownumber="no">2. The prophet is to tell them the meaning
of it. In general (<scripRef id="Ez.xiii-p7.1" osisRef="Bible:Ezek.12.10" parsed="|Ezek|12|10|0|0" passage="Eze 12:10"><i>v.</i>
10</scripRef>), <i>This burden concerns the prince in
Jerusalem;</i> 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 <i>the house of Israel</i> 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. <i>Say, I am your
sign,</i>" <scripRef id="Ez.xiii-p7.2" osisRef="Bible:Ezek.12.11" parsed="|Ezek|12|11|0|0" passage="Eze 12:11"><i>v.</i> 11</scripRef>.
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, <i>They
shall first lay their hands on you,</i> <scripRef id="Ez.xiii-p7.3" osisRef="Bible:Luke.21.12" parsed="|Luke|21|12|0|0" passage="Lu 21:12">Luke xxi. 12</scripRef>. (1.) The people shall be led
away into captivity (<scripRef id="Ez.xiii-p7.4" osisRef="Bible:Ezek.12.11" parsed="|Ezek|12|11|0|0" passage="Eze 12:11"><i>v.</i>
11</scripRef>): <i>As I have done, so shall it be done unto
them;</i> they shall be forced away from their own houses, no more
to return to them, neither shall <i>their place know them any
more.</i> 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 (<scripRef id="Ez.xiii-p7.5" osisRef="Bible:Jer.34.3" parsed="|Jer|34|3|0|0" passage="Jer 34:3">Jer. xxxiv. 3</scripRef>): <i>Thou shalt not escape, but
shalt surely be taken.</i> 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: <i>He shall
bear upon his shoulder</i> 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, <i>they shall dig through the wall to carry
out thereby.</i> 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 <i>shall cover his
face,</i> so that he shall be able only to look before him, and
shall <i>not see the ground with his eyes.</i> 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 <i>his face covered, that he cannot see the
ground.</i> [3.] That he shall be made a prisoner and carried
captive into Babylon (<scripRef id="Ez.xiii-p7.6" osisRef="Bible:Ezek.12.13" parsed="|Ezek|12|13|0|0" passage="Eze 12:13"><i>v.</i>
13</scripRef>): <i>My net will I spread upon him and he shall be
taken in my snare.</i> 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 <i>see the king of Babylon</i>
and that he should <i>go to Babylon;</i> Ezekiel says, He shall be
<i>brought to Babylon,</i> yet he <i>shall not see it,</i> though
<i>he shall die there.</i> Those that were disposed to cavil would
perhaps object that these two prophets contradicted one another;
for one said, He shall <i>see the king of Babylon,</i> the other
said, He shall <i>not see Babylon;</i> and yet both proved true: he
did <i>see the king of Babylon</i> at Riblah, where he passed
sentence upon him for his rebellion, but there he had his eyes put
out, so that he did <i>not see Babylon</i> 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 (<scripRef id="Ez.xiii-p7.7" osisRef="Bible:Ezek.12.14" parsed="|Ezek|12|14|0|0" passage="Eze 12:14"><i>v.</i> 14</scripRef>): <i>I will scatter all
that are about him to help him,</i> so that he shall be left
helpless; <i>I will scatter them among the nations and disperse
them in the countries</i> (<scripRef id="Ez.xiii-p7.8" osisRef="Bible:Ezek.12.15" parsed="|Ezek|12|15|0|0" passage="Eze 12:15"><i>v.</i>
15</scripRef>), 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>I will draw out the sword
after them,</i> 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
(<scripRef id="Ez.xiii-p7.9" osisRef="Bible:Ezek.12.16" parsed="|Ezek|12|16|0|0" passage="Eze 12:16"><i>v.</i> 16</scripRef>): <i>I will
leave a few men of them.</i> Though they shall all be scattered,
yet they shall not all be cut off; some shall have their <i>lives
given them for a prey.</i> And the end for which they are thus
remarkably spared is very observable: <i>That they may declare all
their abominations among the heathen whither they come;</i> 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 <i>that God
is the Lord</i> 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 <i>divided in Jacob</i> and <i>scattered in Israel,</i> yet
it is turned into a blessing, for thereby they have the fairest
opportunity to <i>teach Jacob God's laws.</i></p>
</div><scripCom id="Ez.xiii-p7.10" osisRef="Bible:Ezek.12.17-Ezek.12.20" parsed="|Ezek|12|17|12|20" passage="Eze 12:17-20" type="Commentary"/><div class="Commentary" id="Ez.xiii-p7.11">
<h4 id="Ez.xiii-p7.12">Prediction of the Famine. (<span class="smallcaps" id="Ez.xiii-p7.13">b. c.</span> 593.)</h4>
<p class="passage" id="Ez.xiii-p8" shownumber="no">17 Moreover the word of the <span class="smallcaps" id="Ez.xiii-p8.1">Lord</span> came to me, saying,   18 Son of man,
eat thy bread with quaking, and drink thy water with trembling and
with carefulness;   19 And say unto the people of the land,
Thus saith the Lord <span class="smallcaps" id="Ez.xiii-p8.2">God</span> of the
inhabitants of Jerusalem, <i>and</i> of the land of Israel; They
shall eat their bread with carefulness, and drink their water with
astonishment, that her land may be desolate from all that is
therein, because of the violence of all them that dwell therein.
  20 And the cities that are inhabited shall be laid waste,
and the land shall be desolate; and ye shall know that I <i>am</i>
the <span class="smallcaps" id="Ez.xiii-p8.3">Lord</span>.</p>
<p class="indent" id="Ez.xiii-p9" shownumber="no">Here again the prophet is made a sign to
them of the desolations that were coming on Judah and Jerusalem. 1.
He must himself eat and drink in care and fear, especially when he
was in company, <scripRef id="Ez.xiii-p9.1" osisRef="Bible:Ezek.12.17-Ezek.12.18" parsed="|Ezek|12|17|12|18" passage="Eze 12:17,18"><i>v.</i> 17,
18</scripRef>. Though he was under no apprehension of danger to
himself, but lived in safety and plenty, yet he must <i>eat his
bread with quaking</i> (the bread of sorrows, <scripRef id="Ez.xiii-p9.2" osisRef="Bible:Ps.127.2" parsed="|Ps|127|2|0|0" passage="Ps 127:2">Ps. cxxvii. 2</scripRef>) <i>and drink his water with
trembling and with carefulness,</i> that he might express the
calamitous condition of those that should be in Jerusalem during
the siege; not that he must dissemble and pretend to be in fear and
care when really he was not; but having to foretel this judgment,
to show that he firmly believed it himself, and yet was far from
desiring it, in the prospect of it he was himself affected with
grief and fear. Note, When ministers speak of the ruin coming upon
impenitent sinners they must endeavour to speak feelingly, as those
that <i>know the terrors of the Lord;</i> and they must be content
to endure hardness, so that they may but do good. 2. He must tell
them that <i>the inhabitants of Jerusalem</i> should in like manner
eat and drink with care and fear, <scripRef id="Ez.xiii-p9.3" osisRef="Bible:Ezek.12.19-Ezek.12.20" parsed="|Ezek|12|19|12|20" passage="Eze 12:19,20"><i>v.</i> 19, 20</scripRef>. Both those that have
their home in Jerusalem and those <i>of the land of Israel</i> that
come to shelter themselves there, <i>shall eat their bread with
carefulness and drink their water with astonishment,</i> either
because they are afraid it will not hold out, but they shall want
shortly, or because they are continually expecting the alarms of
the enemy, <i>their life hanging in doubt before them</i>
(<scripRef id="Ez.xiii-p9.4" osisRef="Bible:Deut.28.66" parsed="|Deut|28|66|0|0" passage="De 28:66">Deut. xxiii. 66</scripRef>), so that
what they have they shall have no enjoyment of nor will it do them
any good. Note, Care and fear, if they prevail, are enough to
embitter all our comforts and are themselves very sore judgments.
They shall be reduced to these straits that thus by degrees, and by
the hand of those that thus straiten them, both city and country
may be laid in ruins; for it is no less than an utter destruction
of both that is aimed at in these judgments—<i>that her land may
be desolate from all</i> the fulness thereof, may be stripped of
all its ornaments and robbed of all its fruits, and then of course
<i>the cities that are inhabited shall be laid waste,</i> for they
are <i>served by the field.</i> This universal desolation was
coming upon them, and then no wonder that they eat their bread with
care and fear. Now we are here told, (1.) How bad the cause of this
judgment was; it is <i>because of the violence of all those that
dwell therein,</i> their injustice and oppression, and the mischief
they did one another, for which God would reckon with them, as well
as for the affronts put upon him in his worship. Note, The decay of
virtue in a nation brings on a decay of every thing else; and when
neighbours devour one another it is just with God to bring enemies
upon them to devour them all. (2.) How good the effect of this
judgment should be: <i>You shall know that I am the Lord;</i> and
if, by these judgments, they learn to know him aright, that will
make up the loss of all they are deprived of by these desolations.
Those are happy afflictions, how grievous soever to flesh and
blood, that help to introduce us into and improve us in an
acquaintance with God.</p>
</div><scripCom id="Ez.xiii-p9.5" osisRef="Bible:Ezek.12.21-Ezek.12.28" parsed="|Ezek|12|21|12|28" passage="Eze 12:21-28" type="Commentary"/><div class="Commentary" id="Ez.xiii-p9.6">
<h4 id="Ez.xiii-p9.7">Message from God to the People; Impious and
Deceitful Hopes. (<span class="smallcaps" id="Ez.xiii-p9.8">b. c.</span> 593.)</h4>
<p class="passage" id="Ez.xiii-p10" shownumber="no">21 And the word of the <span class="smallcaps" id="Ez.xiii-p10.1">Lord</span> came unto me, saying,   22 Son of man,
what <i>is</i> that proverb <i>that</i> ye have in the land of
Israel, saying, The days are prolonged, and every vision faileth?
  23 Tell them therefore, Thus saith the Lord <span class="smallcaps" id="Ez.xiii-p10.2">God</span>; I will make this proverb to cease, and they
shall no more use it as a proverb in Israel; but say unto them, The
days are at hand, and the effect of every vision.   24 For
there shall be no more any vain vision nor flattering divination
within the house of Israel.   25 For I <i>am</i> the <span class="smallcaps" id="Ez.xiii-p10.3">Lord</span>: 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, will I say the word, and will
perform it, saith the Lord <span class="smallcaps" id="Ez.xiii-p10.4">God</span>.
  26 Again the word of the <span class="smallcaps" id="Ez.xiii-p10.5">Lord</span>
came to me, saying,   27 Son of man, behold, <i>they of</i>
the house of Israel say, The vision that he seeth <i>is</i> for
many days <i>to come,</i> and he prophesieth of the times <i>that
are</i> far off.   28 Therefore say unto them, Thus saith the
Lord <span class="smallcaps" id="Ez.xiii-p10.6">God</span>; There shall none of my
words be prolonged any more, but the word which I have spoken shall
be done, saith the Lord <span class="smallcaps" id="Ez.xiii-p10.7">God</span>.</p>
<p class="indent" id="Ez.xiii-p11" shownumber="no">Various methods had been used to awaken
this secure and careless people to an expectation of the judgments
coming, that they might be stirred up, by repentance and
reformation, to prevent them. The prophecies of their ruin were
confirmed by visions, and illustrated by signs, and all with such
evidence and power that one would think they must needs be wrought
upon; but here we are told how they evaded the conviction, and
guarded against it, namely, by telling themselves, and one another,
that though these judgments threatened should come at last yet they
would not come of a long time. This suggestion, with which they
bolstered themselves up in their security, is here answered, and
shown to be vain and groundless, in two separate messages which God
sent to them by the prophet at different times, both to the same
purport; such care, such pains, must the prophet take to undeceive
them, <scripRef id="Ez.xiii-p11.1" osisRef="Bible:Ezek.12.21 Bible:Ezek.12.26" parsed="|Ezek|12|21|0|0;|Ezek|12|26|0|0" passage="Eze 12:21,26"><i>v.</i> 21, 26</scripRef>.
Observe,</p>
<p class="indent" id="Ez.xiii-p12" shownumber="no">I. How they flattered themselves with hopes
that the judgments should be delayed. One saying they had, which
had become proverbial <i>in the land of Israel,</i> <scripRef id="Ez.xiii-p12.1" osisRef="Bible:Ezek.12.22" parsed="|Ezek|12|22|0|0" passage="Eze 12:22"><i>v.</i> 22</scripRef>. They said, "<i>The
days are prolonged;</i> the judgments have not come when they were
expected to come, but seem to be still put off <i>de die in
diem—from day to day,</i> and therefore we may conclude that
<i>every vision fails,</i> because it should seem that some do,
that because the destruction has not come yet it will never come;
we will never trust a prophet again, for we have been more
frightened than hurt." And another saying they had which, if it
would not conquer their convictions, yet would cool their
affections and abate their concern, and that was, "<i>The
vision</i> is <i>for</i> a great while <i>to come;</i> it refers to
events at a vast distance, <i>and he prophesies of</i> things
which, though they may be true, are yet very <i>far off,</i> so
that we need not trouble our heads about them (<scripRef id="Ez.xiii-p12.2" osisRef="Bible:Ezek.12.27" parsed="|Ezek|12|27|0|0" passage="Eze 12:27"><i>v.</i> 27</scripRef>); we may die in honour and
peace before these troubles come." And, if indeed the troubles had
been thus adjourned, they might have made themselves easy, as
Hezekiah did. <i>Is it not well if peace and truth shall be in my
days?</i> But it was a great mistake, and they did but deceive
themselves into their own ruin; and God is here much displeased at
it; for, 1. It was a wretched abuse of the patience of God, who,
because for a time he kept silence, was thought to be <i>altogether
such a one as themselves,</i> <scripRef id="Ez.xiii-p12.3" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21">Ps. l.
21</scripRef>. That forbearance of God which should have led them
to repentance hardened them in sin. They were willing to think
their works were not <i>evil because sentence against</i> them was
<i>not executed speedily;</i> and therefore concluded the
<i>vision</i> itself <i>failed,</i> because <i>the days were
prolonged.</i> 2. It received countenance from the false prophets
that were among them, as should seem from the notice God takes
(<scripRef id="Ez.xiii-p12.4" osisRef="Bible:Ezek.12.24" parsed="|Ezek|12|24|0|0" passage="Eze 12:24"><i>v.</i> 24</scripRef>) of the
<i>vain visions,</i> and <i>flattering divinations,</i> even
<i>within the house of Israel,</i> to whom <i>were committed the
oracles of God.</i> No marvel if those that deceived themselves by
worshipping pretended deities deceived themselves also by crediting
pretended prophecies, to which <i>strong delusions</i> God justly
<i>gave them up</i> for their idolatries. 3. These sayings had
become proverbial; they were industriously spread among the people,
so that they had got into very one's mouth, and not only so, but
were generally assented to, as proverbs usually are, not only the
proverbs of the ancients, but those of the moderns too. Note, It is
a token of universal degeneracy in a nation when corrupt and wicked
sayings have grown proverbial; and it is an artifice of Satan by
them to confirm men in their prejudices against the word and ways
of God, and a great offence to the God of heaven. It will not serve
for an excuse, in saying ill, to plead that it is a common
saying.</p>
<p class="indent" id="Ez.xiii-p13" shownumber="no">II. How they are assured that they do but
deceive themselves, for the judgments shall be hastened, these
profane proverbs shall be confronted: <i>Tell them, therefore, The
days are at hand</i> (<scripRef id="Ez.xiii-p13.1" osisRef="Bible:Ezek.12.23" parsed="|Ezek|12|23|0|0" passage="Eze 12:23"><i>v.</i>
23</scripRef>), and again, <i>There shall none of my words be
prolonged any more,</i> <scripRef id="Ez.xiii-p13.2" osisRef="Bible:Ezek.12.28" parsed="|Ezek|12|28|0|0" passage="Eze 12:28"><i>v.</i>
28</scripRef>. Their putting the evil day far from them does but
provoke God to bring it the sooner upon them; and it will be so
much the sorer, so much the heavier, so much the more a surprise
and terror to them when it does come. He must tell them,</p>
<p class="indent" id="Ez.xiii-p14" shownumber="no">1. That God will certainly silence the
lying proverbs, and the lying prophecies, with which they buoyed up
their vain hopes, and will make them ashamed of both: (1.) <i>I
will make this proverb to cease;</i> for when they find the days of
vengeance have come, and not one iota or tittle of the prediction
falls to the ground, they will be ashamed to <i>use it as a proverb
in Israel, The days are prolonged, and the vision fails.</i> Note,
Those that will not have their eyes opened and their mistakes
rectified, by the word of God, shall be undeceived by his
judgments: for <i>every mouth</i> that speaks perverse things
<i>shall be stopped.</i> (2.) <i>There shall be no more any vain
vision,</i> <scripRef id="Ez.xiii-p14.1" osisRef="Bible:Ezek.12.24" parsed="|Ezek|12|24|0|0" passage="Eze 12:24"><i>v.</i> 24</scripRef>.
The false prophets, who told the people they should have peace and
should soon see an end of their troubles, shall be disproved by the
event, and then shall be ashamed of their pretensions, and shall
hide their heads and impose silence upon themselves. Note, As truth
was older than error, so it will survive it; it got the start, and
it will get the race. The true prophets' visions and predictions
stand, and are in full force, power, and virtue; they give law, and
receive credit, when the <i>vain visions,</i> and the <i>flattering
divinations,</i> are lost and forgotten, and <i>shall be no more in
the house of Israel;</i> for <i>great is the truth, and will
prevail.</i></p>
<p class="indent" id="Ez.xiii-p15" shownumber="no">2. That God will certainly, and very
shortly, accomplish every word that he has spoken. With what
majesty does he say it (<scripRef id="Ez.xiii-p15.1" osisRef="Bible:Ezek.12.25" parsed="|Ezek|12|25|0|0" passage="Eze 12:25"><i>v.</i>
25</scripRef>): I <i>am the</i> <span class="smallcaps" id="Ez.xiii-p15.2">Lord</span>! <i>I am Jehovah!</i> That glorious name of
his speaks him a God giving being to his word by the performance of
it, and therefore to the patriarchs, who lived by faith in a
promise not yet performed, he was not known by his name
<i>Jehovah,</i> <scripRef id="Ez.xiii-p15.3" osisRef="Bible:Exod.6.3" parsed="|Exod|6|3|0|0" passage="Ex 6:3">Exod. vi. 3</scripRef>.
But, as he is Jehovah in making good his promise, so he is in
making good his threatenings. Let them know then that God, <i>with
whom they have to do,</i> is the great Jehovah, and therefore, (1.)
He will speak, <i>whether they will hear or whether they will
forbear: I am the Lord, I will speak.</i> God will have his saying,
whoever gainsays it. God's oracles are called <i>lively</i> ones,
for they still speak when the pagan oracles are long ago struck
dumb. There has been, and shall be, a succession of God's ministers
to the end of the world, by whom he will speak; and, though
contempt may be put upon them, that shall not put a period to their
ministration: <i>In your days, O rebellious house! will I say the
word.</i> Even in the worst ages of the church God <i>left not
himself without witness,</i> but raised up men that spoke for him,
that spoke from him. <i>I will say the word,</i> the word that
shall stand. (2.) The word that he speaks shall come to pass; it
shall infallibly be accomplished according to the true intent and
meaning of it, and according to the full extent and compass of it:
<i>I will say the word and will perform it</i> (<scripRef id="Ez.xiii-p15.4" osisRef="Bible:Ezek.12.25" parsed="|Ezek|12|25|0|0" passage="Eze 12:25"><i>v.</i> 25</scripRef>), for his mind is never
changed, nor his arm shortened, nor is Infinite Wisdom ever
nonplussed. With men saying and doing are two things, but they are
not so with God; with him it is <i>dictum, factum—said, and
done.</i> In the works of providence, as in those of creation,
<i>he speaks and it is done;</i> for he said, <i>Let there be
light, and there was light—Let there be a firmament, and there was
a firmament,</i> <scripRef id="Ez.xiii-p15.5" osisRef="Bible:Num.23.19 Bible:1Sam.15.29" parsed="|Num|23|19|0|0;|1Sam|15|29|0|0" passage="Nu 23:19,1Sa 15:29">Num. xxiii.
19; 1 Sam. xv. 29</scripRef>. Whereas they had said, <i>Every
vision fails</i> (<scripRef id="Ez.xiii-p15.6" osisRef="Bible:Ezek.12.22" parsed="|Ezek|12|22|0|0" passage="Eze 12:22"><i>v.</i>
22</scripRef>), God says, "No, there shall be <i>the effect of
every vision</i> (<scripRef id="Ez.xiii-p15.7" osisRef="Bible:Ezek.12.23" parsed="|Ezek|12|23|0|0" passage="Eze 12:23"><i>v.</i>
23</scripRef>); it shall not return void, but every sign shall be
answered by the thing signified." Those that <i>see the visions of
the Almighty</i> do not see <i>vain visions;</i> God <i>confirms
the word of his servants</i> by performing it. (3.) It shall be
accomplished very shortly: "<i>The days are at hand</i> when you
shall see <i>the effect of every vision,</i> <scripRef id="Ez.xiii-p15.8" osisRef="Bible:Ezek.12.23" parsed="|Ezek|12|23|0|0" passage="Eze 12:23"><i>v.</i> 23</scripRef>. It is said, it is sworn, that
delay <i>shall be no longer</i> (<scripRef id="Ez.xiii-p15.9" osisRef="Bible:Rev.10.6" parsed="|Rev|10|6|0|0" passage="Re 10:6">Rev.
x. 6</scripRef>); the year of God's patience has now just expired,
and he will no longer defer the execution of the sentence. <i>It
shall be no more prolonged</i> (<scripRef id="Ez.xiii-p15.10" osisRef="Bible:Ezek.12.25" parsed="|Ezek|12|25|0|0" passage="Eze 12:25"><i>v.</i> 25</scripRef>); he has borne with you a great
while, but he will not bear always. <i>In your days, O rebellious
house!</i> shall the word that is said be <i>performed,</i> and you
shall see the threatened judgments and share in them. <i>Behold,
the Judge stands at the door.</i> The <i>righteous are taken away
from the evil to come,</i> but this <i>rebellious house</i> shall
not be so quietly taken away; no, they shall live to be hurried
away, to <i>be chased out of the world.</i>" This is repeated
(<scripRef id="Ez.xiii-p15.11" osisRef="Bible:Ezek.12.28" parsed="|Ezek|12|28|0|0" passage="Eze 12:28"><i>v.</i> 28</scripRef>): "<i>There
shall none of my words be prolonged any more,</i> but judgment
shall now hasten on apace; and the longer the bow has been in the
drawing the deeper shall the arrow pierce." When we tell sinners of
death and judgment, heaven and hell, and think by them to persuade
them to a holy life, though we do not find them downright infidels
(they will own that they do believe there is a state of rewards and
punishments in the other world), yet they put by the force of those
great truths, and void the impressions of them, by looking upon the
things of the other world as very remote; they tell us, "<i>The
vision</i> you <i>see is for many days to come, and</i> you
<i>prophesy of the times that are</i> very <i>far off;</i> it will
be time enough to think of them when they come nearer," whereas
really there is but a step between us and death, between us and an
awful eternity; <i>yet a little while and the vision shall speak
and not lie,</i> and therefore it concerns us to redeem time, and
get ready with all speed for a future state; for, though it is
future, it is very near, and while impenitent sinners slumber their
<i>damnation slumbers not.</i></p>
</div></div2>