Study

a Bible passage

Click a verse to see commentary

Select a resource above

12. The Exile Symbolized

¹ The word of the LORD came to me: ² “Son of man, you are living among a rebellious people. They have eyes to see but do not see and ears to hear but do not hear, for they are a rebellious people.

³ “Therefore, son of man, pack your belongings for exile and in the daytime, as they watch, set out and go from where you are to another place. Perhaps they will understand, though they are a rebellious people. ⁴ During the daytime, while they watch, bring out your belongings packed for exile. Then in the evening, while they are watching, go out like those who go into exile. ⁵ While they watch, dig through the wall and take your belongings out through it. ⁶ Put them on your shoulder as they are watching and carry them out at dusk. Cover your face so that you cannot see the land, for I have made you a sign to the Israelites.”

⁷ So I did as I was commanded. During the day I brought out my things packed for exile. Then in the evening I dug through the wall with my hands. I took my belongings out at dusk, carrying them on my shoulders while they watched.

⁸ In the morning the word of the LORD came to me: ⁹ “Son of man, did not the Israelites, that rebellious people, ask you, ‘What are you doing?’

¹⁰ “Say to them, ‘This is what the Sovereign LORD says: This prophecy concerns the prince in Jerusalem and all the Israelites who are there.’ ¹¹ Say to them, ‘I am a sign to you.’

“As I have done, so it will be done to them. They will go into exile as captives.

¹² “The prince among them will put his things on his shoulder at dusk and leave, and a hole will be dug in the wall for him to go through. He will cover his face so that he cannot see the land. ¹³ I will spread my net for him, and he will be caught in my snare; I will bring him to Babylonia, the land of the Chaldeans, but he will not see it, and there he will die. ¹⁴ I will scatter to the winds all those around him—his staff and all his troops—and I will pursue them with drawn sword.

¹⁵ “They will know that I am the LORD, when I disperse them among the nations and scatter them through the countries. ¹⁶ But I will spare a few of them from the sword, famine and plague, so that in the nations where they go they may acknowledge all their detestable practices. Then they will know that I am the LORD.”

¹⁷ The word of the LORD came to me: ¹⁸ “Son of man, tremble as you eat your food, and shudder in fear as you drink your water. ¹⁹ Say to the people of the land: ‘This is what the Sovereign LORD says about those living in Jerusalem and in the land of Israel: They will eat their food in anxiety and drink their water in despair, for their land will be stripped of everything in it because of the violence of all who live there. ²⁰ The inhabited towns will be laid waste and the land will be desolate. Then you will know that I am the LORD.’”

There Will Be No Delay

²¹ The word of the LORD came to me: ²² “Son of man, what is this proverb you have in the land of Israel: ‘The days go by and every vision comes to nothing’? ²³ Say to them, ‘This is what the Sovereign LORD says: I am going to put an end to this proverb, and they will no longer quote it in Israel.’ Say to them, ‘The days are near when every vision will be fulfilled. ²⁴ For there will be no more false visions or flattering divinations among the people of Israel. ²⁵ But I the LORD will speak what I will, and it shall be fulfilled without delay. For in your days, you rebellious people, I will fulfill whatever I say, declares the Sovereign LORD.’”

²⁶ The word of the LORD came to me: ²⁷ “Son of man, the Israelites are saying, ‘The vision he sees is for many years from now, and he prophesies about the distant future.’

²⁸ “Therefore say to them, ‘This is what the Sovereign LORD says: None of my words will be delayed any longer; whatever I say will be fulfilled, declares the Sovereign LORD.’”

Because God was about to give a command to his servant, he wished to inspire him with fortitude of mind, lest, when he saw that he was consuming his labor in vain, he should withdraw from his course. For we know how severe is that temptation to God’s servants when they speak to the deaf, and not only is their doctrine rejected but even refused with ignominy. They think, therefore, that nothing is better than silence, because where their word is so despised it only exposes the name of God to the reproaches of the impious. Now then we understand for what purpose God admonishes his Prophet about the contumacy of the nation. The Prophet had tried enough, and more than enough, how unmanageable the Israelites were, but God confirms by his judgment what the Prophet had discovered sufficiently in practice. Then we must observe another reason, for God not only commanded his Prophet what to say, but he added an outward symbol, as we shall see. But the Prophet might object, that it would be ridiculous to take a staff, and scrip, and hat, as a traveler about to commence a journey. Nor is it doubtful that the Israelites derided through perverseness what he was doing, as a boyish amusement.

Lest, therefore, the Prophet should think what he was commanded to do absurd, God instructs him, and gives him the reason of his plan. He says, therefore, the house of Israel is rebellious, and then he expresses the greatness of their contumacy, namely, that they are deaf, though endued with ears: that they are blind, and yet do not want eyes God here shows that the Israelites could not defend their error, as if they had sinned without consideration; but he assigns their neither hearing nor seeing to their obstinacy. And this must be diligently remarked, because hypocrites, when convicted, catch as much as possible at this excuse, that they fell through error or ignorance. But God on the contrary here pronounces that the Israelites were blind and deaf, and shows that their blindness was voluntary. When, therefore, unbelievers pretend that they have not been illuminated by the Lord, it may be conceded to them that they are blind and deaf: but we must often proceed beyond this, since their own obstinacy is the fountain of their blindness and deafness: and God blinds them, because they will not admit the light offered them, but stop their ears. In God’s judgments, indeed, the causes do not always appear, for we sometimes see a whole nation Minded without any reason apparent to us; but as far as the ten tribes are concerned, there can be no excuse for their error, since they were brought up from childhood in God’s law, so that their pride and contempt caused God to reject them. Hence they were so stupified that they neither saw with their eyes nor heard with their ears. And this the Prophet expresses significantly, they hear not, says he, since they are a rebellious house; he does not say, because their senses do not penetrate to the secrets of God, are not sufficiently acute, are not endued with such great prudence; but because they are a rebellious house, that is, because they have stupified themselves. Hence it happens that they neither hear nor see. It follows —

Ezekiel 12:3

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.

3. Et tu fili hominis, fac ²⁴⁵²⁴⁵ Or, “prepare.” — Calvin. tibi vasa transmigrationis: et transmigra interdiu in oculis ipsorum: migrabis autem a loco tuo ad locum alium in oculis ipsorum, si forte videant, quia domus rebellis strut.

Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here. But he who is compelled to leave home to go into a foreign land, collects whatever he can carry with him, namely, his clothes, shoes, hat, scrip, and staff, and other things of that kind, if he have even a little money. Therefore the Prophet is advised to gird himself for his journey, by which he represents the character of those who were just about to be dragged into exile. For this reason he is ordered to prepare for himself vessels for traveling The Latins call garments as well as other goods “vessels:” whence proverbially to collect goods is to remove baggage in a military phrase, or to take away one’s stuff. But he orders this to be done in the day-time, that the Israelites may see what is done.

Then the Prophet is ordered to remove from one place to another As I have said, this might appear puerile. Cicero describes those legal fictions, ²⁴⁶²⁴⁶ Orat. pro Murcena, sect. 12, page 129; and Edit. Lond. 1819, tom. 2, page 760. It is needless to quote the passage, as Calvin’s allusion to it is sufficienfiy copious, and the reader will readily perceive how our own obsolete law forms are open to the same objection, and illustrate the text in a similar way. how those who went to law about a field when called upon to plead, had, so to speak, an imaginary way of going to see it; for since it was too troublesome to the judge to mount his horse and ride over various fields, they retained an ancient and customary ceremony: the plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if you wish to dispute with me legally, I summon you to the spot: the defendant replied, as you summon me there, I in return answer your summons. The judge then arose and moved from his place, and so an imaginary action took place. Cicero derides that by-play, and says it is unworthy of the gravity of a court of law. But such was the action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and changed his place as if he were moving. But he only went a short distance. But God previously had said, that he was dealing with a perverse nation, and so had need of such assistances. And we must remark the particle, if by chance they should see, because they are a rebellious house For here God as it were suspends the event of his teaching, when he says, if perhaps they should hear And the reason is added, because the hardness of the people was so great, that they could scarcely be turned to obedience by any discourses or signs. Meanwhile let us learn from this place, that we must still go on, although success does not answer to our labor, when we spend our strength for God. And this instruction is peculiarly necessary, because when God imposes on us any duty, we dispute with ourselves as to its result, and thus all energy flags, because we are seldom willing to put forth a finger unless we perceive a prosperous issue. Because, therefore, we are always too attentive to the fruit of our labor, hence this passage should be diligently regarded, when God sends his Prophet and yet adds, if by chance they should listen. Whatever may be the event, we must obey God; if our labor should not profit, yet God wishes us to obey him. It follows —