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Commentary on Ezekiel 12 verses 21–28
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, Eze 12:21, Eze 12:26. Observe,
I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel, Eze 12:22. They said, "The days are prolonged; the judgments have not come when they were expected to come, but seem to be still put off de die in diem - from day to day, and therefore we may conclude that every vision fails, 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, "The vision is for a great while to come; it refers to events at a vast distance, and he prophesies of things which, though they may be true, are yet very far off, so that we need not trouble our heads about them (Eze 12:27); 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. Is it not well if peace and truth shall be in my days? 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 altogether such a one as themselves, Psa 50:21. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against them was not executed speedily; and therefore concluded the vision itself failed, because the days were prolonged. 2. It received countenance form the false prophets that were among them, as should seem from the notice God takes (Eze 12:24) of the vain visions, and flattering divinations, even within the house of Israel, to whom were committed the oracles of God. No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions God justly gave them up 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.
II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand (Eze 12:23), and again, There shall none of my words be prolonged any more, Eze 12:28. 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,
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 will make this proverb to cease; 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 use it as a proverb in Israel, The days are prolonged, and the vision fails. 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 every mouth that speaks perverse things shall be stopped. (2.) There shall be no more any vain vision, Eze 12:24. 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 vain visions, and the flattering divinations, are lost and forgotten, and shall be no more in the house of Israel; for great is the truth, and will prevail.
2.That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (Eze 12:25): I am the Lord! I am Jehovah! 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 Jehovah, Exo 6:3. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do, is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak. God will have his saying, whoever gainsays it. God's oracles are called lively 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: In your days, O rebellious house! will I say the word. Even in the worst ages of the church God left not himself without witness, but raised up men that spoke for him, that spoke from him. I will say the word, 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 will say the word and will perform it (Eze 12:25), 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 dictum, factum - said, and done. In the works of providence, as in those of creation, he speaks and it is done; for he said, Let there be light, and there was light - Let there be a firmament, and there was a firmament, Num 23:19; Sa1 15:29. Whereas they had said, Every vision fails (Eze 12:22), God says, "No, there shall be the effect of every vision (Eze 12:23); it shall not return void, but every sign shall be answered by the thing signified." Those that see the visions of the Almighty do not see vain visions; God confirms the word of his servants by performing it. (3.) It shall be accomplished very shortly: "The days are at hand when you shall see the effect of every vision, Eze 12:23. It is said, it is sworn, that delay shall be no longer (Rev 10:6); the year of God's patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged (Eze 12:25); he has borne with you a great while, but he will not bear always. In your days, O rebellious house! shall the word that is said be performed, and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door. The righteous are taken away from the evil to come, but this rebellious house shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world." This is repeated (Eze 12:28): "There shall none of my words be prolonged any more, 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, "The vision you see is for many days to come, and you prophesy of the times that are very far off; 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; yet a little while and the vision shall speak and not lie, 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 damnation slumbers not.
(Verse 21 and following) And the word of the Lord came to me, saying: Son of man, what is this proverb that you have in the land of Israel, saying: The days are prolonged, and every vision fails? Therefore say to them: Thus says the Lord God: I will make this proverb to cease, and it shall be used no more in Israel. Speak to them, and say: The days are at hand, and every vision shall be fulfilled. For there shall no longer be any false vision, nor ambiguous divination in the midst of the children of Israel. Because I, the Lord, will speak, whatever word I have spoken will be done. It will no longer be delayed, but in your days, O rebellious house, I will speak a word and I will do it, says the Lord God. And the word of the Lord came to me, saying: Son of man, behold the house of Israel, saying: The vision that this man sees is for many days and he prophesies for a long time. Therefore, say to them: Thus says the Lord God: My word will no longer be delayed: the word that I have spoken will be fulfilled, says the Lord God. What we have said, the proverb, according to Symmachus, all other interpreters have translated as a parable, which in Hebrew is called Masal. Again, where it has been said by us: 'There shall not be an ambiguous divination,' the Seventy have translated it as 'nor one divining according to favor.' For which reason all have interpreted it as slippery, whereas what we have said is ambiguous, so that we may understand the deceiving words of our prophets. Now the meaning of the entire chapter is this: He had previously prophesied against the ruler who was in Jerusalem, then he declared to the people that there would be famine and a burning thirst. So the unbelieving crowd takes up an old and well-known proverb: The threat of prophets is postponed to a distant time, and every vision will perish, while it is seen in vain; or, according to Symmachus, it will vanish into thin air and a gentle breeze. Therefore, say to them, my threat will by no means be postponed, nor will a false and ambiguous prediction be made to the people that has an uncertain end, so that it is said at one time and fulfilled at another; but now, while you who speak and those who hear are alive, let the word that I have spoken be fulfilled. However, it signifies the imminent captivity of the city of Jerusalem and the capture of Zedekiah with the people of Judah. Not only at that time, but even today the unbelieving crowd and the hard hearts of mortals do not accept the prophecy of God: but they consider everything that the prophets threaten, everything that the Gospel preaches, to be postponed to another time. And here let us understand the parable that is presented by the Septuagint as being received as a proverb, in accordance with what we read in the psalm: 'And I became a proverb to them' (Psalm 68:12). And in the same prophet: What is this parable to you in the people of Israel, saying: The fathers have eaten sour grapes, and the teeth of the sons are set on edge? We clearly explain, so that we may remain in the more obscure.
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SUMMARY
Ezekiel 12:27 powerfully encapsulates the deep-seated spiritual apathy and dangerous skepticism prevalent among the exiled Israelites in Babylon. Despite the prophet Ezekiel's urgent and vivid warnings of impending judgment on Jerusalem, the people dismissively rationalized that his divinely given visions and inspired prophecies pertained to a distant future rather than their immediate reality. This verse starkly reveals their profound resistance to God's word, highlighting a common human tendency to procrastinate repentance and deny the imminence of divine accountability, thereby setting the stage for God's forceful and immediate rebuttal of their dangerous complacency.
CONTEXT
Literary Context: Ezekiel 12:27 is strategically positioned within a critical section of the book (chapters 12-19) where Ezekiel directly confronts the false hopes and spiritual delusions of the exiles concerning Jerusalem's fate. Prior to this verse, Ezekiel has performed a series of dramatic, symbolic actions, such as packing an exile's bag and digging through a wall and trembling while eating and drinking, all designed to vividly portray the imminent siege, famine, and utter destruction of Jerusalem, as well as King Zedekiah's attempted escape and capture. These were not mere words but undeniable visual prophecies, acted out with divine instruction. However, the people's cynical response, articulated in verse 27, views these urgent divine messages as pertaining to a far-off, irrelevant future. This verse thus serves as the direct catalyst for God's immediate and unequivocal response in Ezekiel 12:28, where He declares that His word will no longer be delayed, but will be fulfilled swiftly.
Historical & Cultural Context: The setting for Ezekiel 12:27 is Babylon, where a significant portion of the Judean population, including the prophet Ezekiel, had been exiled following Nebuchadnezzar's first siege of Jerusalem in 597 BC. Although weakened, Jerusalem itself still stood, and many within the city and among the exiles clung to a false sense of security, believing that God would never allow His temple or chosen city to be utterly destroyed. This false hope was often reinforced by numerous false prophets who proclaimed messages of peace and a swift return from exile, directly contradicting Ezekiel's warnings of further judgment and destruction (Jeremiah 28). The people's dismissive attitude in Ezekiel 12:27 reflects this widespread cultural and spiritual delusion, a deep-seated resistance to acknowledging their sin and the impending consequences. They preferred to believe in a distant, non-threatening future rather than confront their present reality and the urgent call to repentance.
Key Themes: This verse powerfully highlights several overarching themes within Ezekiel and broader prophetic literature. Firstly, it underscores the theme of Skepticism and Disbelief in the face of divine revelation, a recurring human failing throughout biblical history. The exiles' dismissal of Ezekiel's prophecies as "far off" exemplifies their spiritual blindness and unwillingness to repent. Secondly, it speaks to the theme of Procrastination of Judgment, a dangerous human tendency to delay or deny inconvenient truths, especially those concerning divine accountability. They hoped to postpone the day of reckoning indefinitely, mirroring a common human desire to escape immediate consequences. Finally, the verse implicitly sets up the theme of the Imminence of God's Word, which is immediately and forcefully affirmed in the subsequent verses. Despite the people's perception, God's word through Ezekiel was not distant but poised for immediate and certain fulfillment, emphasizing the unwavering nature of God's prophetic declarations, a truth powerfully echoed in passages like Isaiah 55:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Son of man (Hebrew, bên ʼâdâm', H1121): This recurring address (H1121, H120) for Ezekiel throughout the book emphasizes his humanity and solidarity with the people he prophesies to. The term bên (H1121) signifies "a son" or "child," often denoting a member of a group or one characterized by a certain quality, while ʼâdâm (H120) refers to "a human being" or "mankind." Thus, "Son of man" highlights Ezekiel's mortal nature, a human being through whom the infinite God chooses to communicate. This underscores the vast chasm between the finite prophet and the infinite God, making the divine word even more profound as it passes through human lips.
vision (Hebrew, châzôwn', H2372): Derived from the root châzâh (H2372), meaning "to gaze at" or "to see," châzôwn (H2377) refers to a "sight (mentally), i.e., a dream, revelation, or oracle." In this context, it signifies a divinely given perception or prophetic sight, emphasizing the supernatural origin and authoritative nature of Ezekiel's messages. The people's dismissal of the "vision" is thus a direct dismissal of God's direct communication, not merely a human opinion or observation.
prophesieth (Hebrew, nâbâʼ', H5012): This primitive root (H5012) means "to prophesy, i.e., speak (or sing) by inspiration (in prediction or simple discourse)." It denotes the act of conveying God's message, whether foretelling future events or declaring present truths. The people's cynical assessment that Ezekiel "prophesieth of the times that are far off" directly challenges the divine authority and immediate relevance of his inspired utterance, implying it is merely human speculation about a distant future.
Verse Breakdown
"Son of man, behold, [they of] the house of Israel say,": This opening clause establishes the divine address to Ezekiel, reinforcing his prophetic office and the direct source of the message he is to hear and convey. "The house of Israel" refers specifically to the exiled community in Babylon, who are the immediate audience and the subject of God's concern. Their "saying" is not a question but a statement of their collective, dismissive opinion, revealing a widespread attitude of spiritual apathy and resistance to the prophetic word. The phrase "behold" draws Ezekiel's attention to their specific, problematic statement.
"The vision that he seeth [is] for many days [to come],": This part articulates the exiles' primary rationalization for their complacency. They acknowledge that Ezekiel sees visions, implying some recognition of his prophetic function, but they immediately relegate the fulfillment of these visions to a distant, unspecified future. The phrase "many days to come" (Hebrew: rab yôwm, H7227, H3117) implies a prolonged, indefinite period, effectively neutralizing the urgency and immediate relevance of Ezekiel's warnings. This reflects a dangerous self-deception, allowing them to avoid confronting their sin and the impending judgment by mentally postponing it.
"and he prophesieth of the times [that are] far off.": This second part of their statement reinforces the first, using a synonymous phrase to emphasize their belief that the prophecies are not for their generation. "Far off" (Hebrew: râchôwq, H7350) further distances the prophetic word from their present reality, suggesting irrelevance and a lack of immediate consequence. This cynical dismissal of the prophet's message as pertaining to "times that are far off" (Hebrew: ʻêth râchôwq, H6256, H7350) reveals a profound spiritual blindness and a deliberate refusal to heed God's urgent call to repentance, preferring to live in a state of comfortable delusion.
Literary Devices
Ezekiel 12:27 employs several significant literary devices to underscore the people's spiritual condition and God's response. The most prominent is Irony, as the people's assertion that the prophecies are "for many days to come" is immediately and dramatically contradicted by God's declaration in the very next verse that His word will be fulfilled without delay. This creates a stark contrast between human delusion and divine reality, highlighting the futility of their skepticism. There is also a strong element of Reported Speech (or indirect dialogue), as the verse directly quotes the dismissive words of the "house of Israel," giving voice to their collective skepticism and unbelief. Furthermore, the repeated phrase "Son of man" serves as a Formulaic Address, consistently reminding the reader of Ezekiel's unique role as God's human messenger, a figure both distinct from and intimately connected to the people he addresses, reinforcing the divine authority behind the message they are dismissing.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 12:27 serves as a poignant theological statement about the perennial human tendency to resist uncomfortable divine truths by deferring their relevance. This resistance stems from a deep-seated desire to avoid accountability and maintain a false sense of security, often fueled by a misunderstanding of God's timing and the certainty of His word. The exiles' dismissive attitude towards Ezekiel's prophecies as "far off" is a classic example of spiritual procrastination, where the urgency of God's call to repentance is ignored in favor of a comfortable, yet ultimately destructive, delusion. This passage underscores the critical importance of heeding God's word with immediate faith and obedience, recognizing that His pronouncements, whether of judgment or blessing, are always certain and fulfilled in His sovereign timing. It highlights the danger of a hardened heart that refuses to acknowledge the present reality of God's active involvement in human affairs.
REFLECTION AND APPLICATION
Ezekiel 12:27 stands as a timeless warning against spiritual complacency and the perilous habit of deferring God's word. It challenges us to examine our own hearts: do we truly believe that God's warnings and promises are for us, today, or do we subtly push them into a distant, abstract future, much like the exiles? The Israelites' error was not merely skepticism, but a willful blindness that prevented them from responding to an urgent divine call. For us, this means recognizing that God's word, as revealed in Scripture and through the Holy Spirit, is always living and active, piercing through our rationalizations and demanding a present-day response. We are called to live with a sense of divine urgency, understanding that spiritual realities—whether personal accountability for sin, the call to evangelism, the pursuit of holiness, or the anticipation of Christ's return—are not "far off" but profoundly relevant to our daily lives. Procrastination in matters of faith is a dangerous deception that can lead to missed opportunities for repentance, growth, and experiencing God's full purposes. It is a call to immediate, faithful obedience.
Questions for Reflection
FAQ
Why did the house of Israel dismiss Ezekiel's prophecies as "far off"?
Answer: The house of Israel, particularly the exiles in Babylon, dismissed Ezekiel's prophecies as "far off" primarily due to a complex interplay of spiritual complacency, false hope, and a deep-seated resistance to acknowledging their sin and the impending judgment. They clung to the comforting, yet erroneous, belief that Jerusalem, as the city of God and the site of the Temple, would not be utterly destroyed. This belief was often reinforced by the pronouncements of false prophets who contradicted Ezekiel, promising peace and a swift return from exile (Jeremiah 28). By relegating Ezekiel's urgent warnings to a distant future, they could avoid the immediate discomfort of repentance, the dismantling of their comforting worldview, and the painful reality of God's righteous judgment. This tendency to procrastinate or deny inconvenient truths is a common human failing, seen throughout Scripture whenever people are confronted with divine accountability and the call to change.
CHRIST-CENTERED FULFILLMENT
Ezekiel 12:27, with its portrayal of a people dismissing God's urgent prophetic word as "far off," finds profound Christ-centered fulfillment in the New Testament's revelation of Jesus Christ as the ultimate embodiment of God's immediate and decisive action in history. While the Israelites mentally delayed judgment, Christ's first coming inaugurated the "fullness of time" (Galatians 4:4), bringing God's kingdom near and demanding an immediate response. Jesus himself often spoke of the kingdom of God being "at hand" (Mark 1:15), directly contrasting the "far off" mentality of Ezekiel's audience. His crucifixion and resurrection, far from being distant events, were the decisive, immediate acts of God to deal with sin and offer salvation, fulfilling the prophetic promises of old. Furthermore, the New Testament warns against a similar skepticism regarding Christ's second coming, with "scoffers" asking, "Where is the promise of his coming?" (2 Peter 3:3-4). Yet, just as God's word through Ezekiel was not prolonged, so too will Christ's return be sudden and certain, coming "like a thief in the night" (1 Thessalonians 5:2). Thus, Ezekiel 12:27 serves as a powerful Old Testament shadow, highlighting humanity's perennial resistance to God's immediate truth, a resistance overcome and ultimately judged by the decisive, present-day reality of Christ's saving work and His promised return.