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Commentary on Ezekiel 12 verses 1–16
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 (Heb 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 (Eze 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 (Eze 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, Psa 115:5, Psa 115:6, Psa 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 (Eze 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 (Eze 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, Eze 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 (Eze 12:4); that is, he must cover his face (Eze 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 (Eze 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 (Eze 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 (Eze 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 (Isa 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 (Eze 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," Eze 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, Luk 21:12. (1.) The people shall be led away into captivity (Eze 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 (Jer 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 (Eze 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 (Eze 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 (Eze 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 (Eze 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.
(Verse 10 and following) This burden is upon the prince who is in Jerusalem, and upon all the house of Israel who are among them. Say: I am your omen: as I have done, so it shall be done to them. They shall go into exile and captivity. But the prince who is among them shall be carried on shoulders, he shall go out in darkness; they shall dig through the wall to bring him out; his face shall be covered, so that he may not see the land with his eyes. And I will spread my net over him, and he shall be taken in my snare, and I will bring him to Babylon, to the land of the Chaldeans; yet he shall not see it, though he shall die there. And all who are around him, his helpers and his troops, I will scatter to every wind, and I will unsheathe the sword after them. And they shall know that I am the Lord, when I scatter them among the nations and disperse them among the countries. But I will let a few of them escape from the sword, from famine and pestilence, so that they may declare all their abominations among the nations where they go, and may know that I am the Lord. First, let us explain the history. Say, he says, to them, O son of man, whether they ask or do not ask. What are you doing here? which is above the burden of that vision, which is in Jerusalem, signifying the leader Zedekiah. And say: I am your portent, or as the Septuagint translated, I am the one who makes portents; so that the future may be known from the present. As I have done, so it will be for them, the leader and all who are in the leader's entourage. Upon the transmigration to Babylon, the captives will be led, and the leader who is in their midst will be carried on their shoulders, either by beasts of burden or by those who fled with him. In darkness and in the shadows of the night, he will go forth: and his companions will dig through the wall to bring him out. His face will be covered, either by the fear of a fugitive or by the injury of blindness, so that the blind man may not see the land of Babylon. And I will spread my net over him, and he will be caught in my snare. Indeed, being seized by the Babylonians, he was captured as a result of God's permission. And he testifies that he himself caused these things to be done by the enemies. And being led into Babylon, he will not see the land of the Chaldeans, and there he will die as a captive. However, when he is captured, I will scatter all his allies, helpers, and companions in flight, here and there, and I will not allow them to depart in safety. But I will unsheathe my sword in the hands of the enemies, so that when they are dispersed among the nations, they may understand that I am the Lord, and all things are done according to my will. And I will leave behind, he says, a few from his companions who have fled with him, and those who have been able to escape the sword, famine, and plague, so that when they have come to various regions through either flight or captivity, they may recount all their crimes either through speech or example; because of which they have deserved such great evils, and understand that I myself am the Lord. But those who attempt to explain the allegory and the beginning of the explanation concerning the Savior, the leader who is in the midst of Jerusalem, interpret him, who has preceded as a sign and wonder, that he and his companions may be captives of this world, and as the victorious one ascending from the infernal regions, may be carried on the shoulders of angels: having gone forth in darkness, unknown to the unbelievers, having destroyed the middle wall, he has made both into one: his face being covered, so that he does not regard the land of the Jews (Ephesians 2). It is not surprising that the Lord hid His face; even today, the veil is placed before the unbelieving people when they look upon the face of Moses. And the Lord spread His net over him, as the bride speaks of him in the Song of Songs: Behold, he is behind our wall, looking through the windows, appearing through the lattice (Song of Songs 2:9). And also Jeremiah: The breath of our nostrils, the Lord's anointed, was captured in our sins (Lamentations 4:20). And: When he had not committed sin, he was made sin for us (II Cor. V, 21). And he shall be brought, he says, into Babylon, the confusion of this world, into the land of the Chaldeans who are interpreted as demons, so that he may draw back to salvation those who were enslaved to demons, and lead captive the ancient captivity. And he says that he will not see the land of the Chaldeans, and there he will die; so that he may give us life through his death. But he scattered all his helpers and partners, the apostles and apostolic men, throughout the whole world. And he unsheathed the sword after them, so that they might be crowned with various martyrdoms, and then they themselves or those who believed in them would understand that he is the Lord, and therefore he scattered them among the nations, and dispersed them in the lands, so they could bear much fruit. And he left a few men from among them, like the Apostle John, and others, freed from the sword, hunger, and pestilence, avoiding the onslaughts of persecution, to narrate the crimes of the Jews and the injustices of all the nations they entered, so that, through repentance, they may know that he is the Lord. We have said these things, leaving judgment to the discretion of the reader. However, there is no doubt that it is dangerous to compare the captivity and death of an impious king to the sacrament of the Lord.
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SUMMARY
Ezekiel 12:14 serves as a potent prophetic declaration, vividly portraying the comprehensive and inescapable divine judgment awaiting King Zedekiah's allies and military forces. As a direct extension of the symbolic actions performed by Ezekiel, this verse foretells their utter dispersion "toward every wind" and their relentless pursuit by God's judgment, underscoring the absolute futility of human resistance against divine decree and the severe consequences of rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 12:14 employs several potent literary devices to convey its message of inescapable divine judgment with profound impact. Symbolism is prominently featured, with "every wind" serving as a powerful symbol for utter and widespread dispersion, signifying a complete lack of direction, purpose, or a place of refuge. The "sword" functions as a potent metaphor for divine judgment, warfare, and destruction, emphasizing the violent, decisive, and inescapable nature of God's retribution. The phrase "I will draw out the sword" also contains an element of anthropomorphism, attributing a human-like action (drawing a sword) to God, thereby making His active, personal involvement in the judgment vivid, immediate, and terrifyingly real. Furthermore, the comprehensive nature of the scattering, encompassing "all that are about him," "all his bands," and "every wind," suggests hyperbole, emphasizing the totality, universality, and inescapability of the impending doom, ensuring that no one associated with Zedekiah's rebellion would remain untouched by God's wrath.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 12:14 powerfully articulates the profound theological truth of God's absolute sovereignty over human affairs and His unwavering commitment to execute justice against rebellion. It demonstrates that no human power, political alliance, military strategy, or desperate escape plan can ultimately thwart the divine will, especially when that will is set on judgment for persistent rebellion and covenant unfaithfulness. The scattering of Zedekiah's helpers and bands serves as a stark reminder that those who align themselves with defiance against God's declared purposes will inevitably share in the consequences of that defiance. This passage underscores the principle that God's word, once declared through His prophets, will come to pass with meticulous precision, affirming His omnipotence, His faithfulness to His own character, and the certainty of His covenant curses for disobedience.
REFLECTION AND APPLICATION
Ezekiel 12:14 offers profound and enduring lessons for believers today, serving as a timeless reminder of God's unyielding sovereignty and the utter futility of resisting His divine will. This verse compels us to critically examine where we place our ultimate trust and reliance in life. In a world that frequently prioritizes human strength, political power, financial security, or personal ingenuity, this passage calls us back to the foundational truth that true security, lasting hope, and ultimate peace are found only in God Himself. It challenges us to align our lives, allegiances, and aspirations with His righteous purposes, recognizing that any efforts to circumvent, defy, or outmaneuver His plans will ultimately lead to dispersion, frustration, and spiritual destruction, not only for us but potentially for those we influence. Furthermore, the meticulous fulfillment of such ancient prophecies should profoundly bolster our faith in the absolute reliability and trustworthiness of God's Word, encouraging us to build our lives on its unchanging truth rather than on fleeting human assurances or unstable worldly foundations.
Questions for Reflection
FAQ
What is the significance of "every wind" in this verse?
Answer: The phrase "every wind" (Hebrew: l'kol ruach) signifies a complete, indiscriminate, and widespread dispersion. It implies that Zedekiah's allies and military forces would be scattered in all directions, without order, purpose, or a place of refuge. This imagery is often associated with the agricultural practice of winnowing, where worthless chaff is blown away by the wind, symbolizing utter destruction, loss of substance, and the inability to regroup or recover. It emphasizes the total collapse of their resistance and the inescapable nature of God's judgment, leaving no avenue for escape or survival. This stands in stark contrast to God's promise to gather His people from "every wind" in a future restoration (Ezekiel 37:9).
Does this prophecy apply only to Zedekiah's time, or does it have broader implications?
Answer: While Ezekiel 12:14 has a specific historical fulfillment in the Babylonian conquest of Judah and the tragic fate of Zedekiah's allies, its underlying principles carry timeless and broader implications for all generations. It serves as a powerful illustration of God's unwavering sovereignty and the utter futility of human resistance against His divine will. The consequences of rebellion against God, whether by individuals, nations, or systems, are consistently portrayed in Scripture as leading to judgment, dispersion, and ultimate downfall (Jeremiah 17:5-6). Therefore, while the immediate context is historical, the profound theological message—that God's word is true, His judgment is certain, and human strength is nothing against His omnipotence—remains eternally relevant for all who might be tempted to live in defiance of His commands or trust in anything other than Him.
CHRIST-CENTERED FULFILLMENT
Ezekiel 12:14, with its stark depiction of divine judgment, the scattering of the unfaithful, and the relentless pursuit of God's "sword," finds its ultimate Christ-centered fulfillment not in the scattering of God's people, but profoundly in the person and redemptive work of Jesus Christ, who bore the full weight of that very judgment. The "sword" of divine wrath, which pursued Zedekiah's rebellious allies and threatened all humanity due to sin, was ultimately "drawn out" against God's own Son on the cross (Zechariah 13:7). There, Jesus became the recipient of the scattering and judgment due to humanity's sin, taking upon Himself the curse of the law and the divine condemnation we deserved (Galatians 3:13). Through His perfect sacrifice, Christ absorbed the divine judgment, so that those who trust in Him might not be scattered "to every wind" in eternal condemnation, but rather gathered into His eternal kingdom, becoming one flock under one Shepherd (John 11:52). He is the true King who, unlike Zedekiah, did not flee from judgment but willingly embraced it, offering true help and salvation to all who were scattered by sin, drawing them into His fold rather than pursuing them with a sword of condemnation (Matthew 23:37).