Eze 12:7 | KD | STEP | The words of God which follow in Ezekiel 12-19 do not contain any chronological data defining the exact period at which they were communicated to the prophet and reported by him. But so far as their contents are concerned, they are closely connected with the foregoing announcements of judgment; and this renders the assumption a very probable one, that they were not far removed from them in time, but fell within the space of eleven months intervening between and , and were designed to carry out still further the announcement of judgment in Ezekiel 8-11. This is done more especially in the light thrown upon all the circumstances, on which the impenitent people rested their hope of the preservation of the kingdom and Jerusalem, and of their speedy liberation from the Babylonian yoke. The purpose of the whole is to show the worthlessness of this false confidence, and to affirm the certainty and irresistibility of the predicted destruction of Judah and Jerusalem, in the hope of awakening the rebellious and hardened generation to that thorough repentance, without which it was impossible that peace and prosperity could ever be enjoyed. This definite purpose in the prophecies which follow is clearly indicated in the introductory remarks in ; , and Eze 20:1. In the first of these passages the hardness of Israel is mentioned as the motive for the ensuing prophecy; whilst in the other two, the visit of certain elders of Israel to the prophet, to seek the Lord and to inquire through him, is given as the circumstance which occasioned the further prophetic declarations. It is evident from this that the previous words of God had already made some impression upon the hearers, but that their hard heart had not yet been broken by them. In Ezekiel 12, Ezekiel receives instructions to depict, by means of a symbolical action, the departure of the king and people from Jerusalem ( ), and to explain the action to the refractory generation ( ). After this he is to exhibit, by another symbolical sign, the want and distress to which the people will be reduced ( ). And lastly, he is to rebut the frivolous sayings of the people, to the effect that what is predicted will either never take place at all, or not till a very distant time ( ). Eze 12:1. And the word of Jehovah came to me, saying, Eze 12:2. Son of man, thou dwellest amidst the refractory generation, who have eyes to see, and see not; and have ears to hear, and hear not; for they are a refractory generation. Eze 12:3. And thou, son of man, make thyself an outfit for exile, and depart by day before their eyes; and depart from thy place to another place before their eyes: perhaps they might see, for they are a refractory generation. Eze 12:4. And carry out thy things like an outfit for exile by day before their eyes; but do thou go out in the evening before their eyes, as when going out to exile. Eze 12:5. Before their eyes break through the wall, and carry it out there. Eze 12:6. Before their eyes take it upon thy shoulder, carry it out in the darkness; cover thy face, and look not upon the land; for I have set thee as a sign to the house of Israel. Eze 12:7. And I did so as I was commanded: I carried out my things like an outfit for exile by day, and in the evening I broke through the wall with my hand; I carried it out in the darkness; I took it upon my shoulder before their eyes. - In the reason is assigned for the command to perform the symbolical action, namely, the hard-heartedness of the people. Because the generation in the midst of which Ezekiel dwelt was blind, with seeing eyes, and deaf, with hearing ears, the prophet was to depict before its eyes, by means of the sign that followed, the judgment which was approaching; in the hope, as is added in , that they might possibly observe and lay the sign to heart. The refractoriness (בּית מרי, as in ; , etc.) is described as obduracy, viz., having eyes, and not seeing; having ears, and not hearing, after (cf. ; ; ). The root of this mental blindness and deafness was to be found in obstinacy, i.e., in not willing; “in that presumptuous insolence,” as Michaelis says, “through which divine light can obtain no admission.” כּלי גולה, the goods (or outfit) of exile, were a pilgrim’s staff and traveller’s wallet, with the provisions and utensils necessary for a journey. Ezekiel was to carry these out of the house into the street in the day-time, that the people might see them and have their attention called to them. Then in the evening, after dark, he was to go out himself, not by the door of the house, but through a hole which he had broken in the wall. He was also to take the travelling outfit upon his shoulder and carry it through the hole and out of the place, covering his face all the while, that he might not see the land to which he was going. “Thy place” is thy dwelling-place. כּמוצאי : as the departures of exiles generally take place, i.e., as exiles are accustomed to depart, not “at the usual time of departure into exile,” as Hävernick proposes. For מוחא, see the comm. on Mic 5:1. בּעלטה differs from בּערב, and signifies the darkness of the depth of night (cf. ); not, however, “darkness artificially produced, equivalent to, with the eyes shut, or the face covered; so that the words which follow are simply explanatory of בּעלטה,” as Schmieder imagines. Such an assumption would be at variance not only with , but also with , where the covering or concealing of the face is expressly distinguished from the carrying out “in the dark.” The order was to be as follows: In the day-time Ezekiel was to take the travelling outfit and carry it out into the road; then in the evening he was to go out himself, having first of all broken a hole through the wall as evening was coming on; and in the darkness of night he was to place upon his shoulders whatever he was about to carry with him, and take his departure. This he was to do, because God had made him a mōphēth for Israel: in other words, by doing this he was to show himself to be a marvellous sign to Israel. For mōphēth , see the comm. on Exo 4:21. In , the execution of the command, which evidently took place in the strictness of the letter, is fully described. There was nothing impracticable in the action, for breaking through the wall did not preclude the use of a hammer or some other tool.

‏ Ezekiel 12:7

Departure of the King and People; and Bread of Tears

The words of God which follow in Ezekiel 12-19 do not contain any chronological data defining the exact period at which they were communicated to the prophet and reported by him. But so far as their contents are concerned, they are closely connected with the foregoing announcements of judgment; and this renders the assumption a very probable one, that they were not far removed from them in time, but fell within the space of eleven months intervening between Eze 8:1 and Eze 20:1, and were designed to carry out still further the announcement of judgment in Ezekiel 8-11. This is done more especially in the light thrown upon all the circumstances, on which the impenitent people rested their hope of the preservation of the kingdom and Jerusalem, and of their speedy liberation from the Babylonian yoke. The purpose of the whole is to show the worthlessness of this false confidence, and to affirm the certainty and irresistibility of the predicted destruction of Judah and Jerusalem, in the hope of awakening the rebellious and hardened generation to that thorough repentance, without which it was impossible that peace and prosperity could ever be enjoyed. This definite purpose in the prophecies which follow is clearly indicated in the introductory remarks in Eze 12:2; Eze 14:1, and Eze 20:1. In the first of these passages the hardness of Israel is mentioned as the motive for the ensuing prophecy; whilst in the other two, the visit of certain elders of Israel to the prophet, to seek the Lord and to inquire through him, is given as the circumstance which occasioned the further prophetic declarations. It is evident from this that the previous words of God had already made some impression upon the hearers, but that their hard heart had not yet been broken by them.

In Ezekiel 12, Ezekiel receives instructions to depict, by means of a symbolical action, the departure of the king and people from Jerusalem (Eze 12:3-7), and to explain the action to the refractory generation (Eze 12:8-16). After this he is to exhibit, by another symbolical sign, the want and distress to which the people will be reduced (Eze 12:17-20). And lastly, he is to rebut the frivolous sayings of the people, to the effect that what is predicted will either never take place at all, or not till a very distant time (Eze 12:21-28).

Symbol of the Emigration

Eze 12:1. And the word of Jehovah came to me, saying, Eze 12:2. Son of man, thou dwellest amidst the refractory generation, who have eyes to see, and see not; and have ears to hear, and hear not; for they are a refractory generation. Eze 12:3. And thou, son of man, make thyself an outfit for exile, and depart by day before their eyes; and depart from thy place to another place before their eyes: perhaps they might see, for they are a refractory generation. Eze 12:4. And carry out thy things like an outfit for exile by day before their eyes; but do thou go out in the evening before their eyes, as when going out to exile. Eze 12:5. Before their eyes break through the wall, and carry it out there. Eze 12:6. Before their eyes take it upon thy shoulder, carry it out in the darkness; cover thy face, and look not upon the land; for I have set thee as a sign to the house of Israel. Eze 12:7. And I did so as I was commanded: I carried out my things like an outfit for exile by day, and in the evening I broke through the wall with my hand; I carried it out in the darkness; I took it upon my shoulder before their eyes. - In Eze 12:2 the reason is assigned for the command to perform the symbolical action, namely, the hard-heartedness of the people. Because the generation in the midst of which Ezekiel dwelt was blind, with seeing eyes, and deaf, with hearing ears, the prophet was to depict before its eyes, by means of the sign that followed, the judgment which was approaching; in the hope, as is added in Eze 12:3, that they might possibly observe and lay the sign to heart. The refractoriness (בּית מרי, as in Eze 2:5-6; Eze 3:26, etc.) is described as obduracy, viz., having eyes, and not seeing; having ears, and not hearing, after Deu 29:3 (cf. Jer 5:21; Isa 6:9; Mat 13:14-15). The root of this mental blindness and deafness was to be found in obstinacy, i.e., in not willing; “in that presumptuous insolence,” as Michaelis says, “through which divine light can obtain no admission.” כּלי גולה, the goods (or outfit) of exile, were a pilgrim’s staff and traveller’s wallet, with the provisions and utensils necessary for a journey. Ezekiel was to carry these out of the house into the street in the day-time, that the people might see them and have their attention called to them. Then in the evening, after dark, he was to go out himself, not by the door of the house, but through a hole which he had broken in the wall. He was also to take the travelling outfit upon his shoulder and carry it through the hole and out of the place, covering his face all the while, that he might not see the land to which he was going. “Thy place” is thy dwelling-place. כּמוצאי : as the departures of exiles generally take place, i.e., as exiles are accustomed to depart, not “at the usual time of departure into exile,” as Hävernick proposes. For מוחא, see the comm. on Mic 5:1. בּעלטה differs from בּערב, and signifies the darkness of the depth of night (cf. Gen 15:17); not, however, “darkness artificially produced, equivalent to, with the eyes shut, or the face covered; so that the words which follow are simply explanatory of בּעלטה,” as Schmieder imagines. Such an assumption would be at variance not only with Eze 12:7, but also with Eze 12:12, where the covering or concealing of the face is expressly distinguished from the carrying out “in the dark.” The order was to be as follows: In the day-time Ezekiel was to take the travelling outfit and carry it out into the road; then in the evening he was to go out himself, having first of all broken a hole through the wall as evening was coming on; and in the darkness of night he was to place upon his shoulders whatever he was about to carry with him, and take his departure. This he was to do, because God had made him a mōphēth for Israel: in other words, by doing this he was to show himself to be a marvellous sign to Israel. For mōphēth, see the comm. on Exo 4:21. In Eze 12:7, the execution of the command, which evidently took place in the strictness of the letter, is fully described. There was nothing impracticable in the action, for breaking through the wall did not preclude the use of a hammer or some other tool.