Ezekiel 12:4

Translation
King James Version
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.
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KJV (with Strong's)
Then shalt thou bring forth H3318 thy stuff H3627 by day H3119 in their sight H5869, as stuff H3627 for removing H1473: and thou shalt go forth H3318 at even H6153 in their sight H5869, as they that go forth H4161 into captivity H1473.
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Complete Jewish Bible
Bring out your belongings during the day while they watch, as supplies for exile; and you yourself, while they watch, are to leave as people do who are going into exile.
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Berean Standard Bible
Bring out your baggage for exile by day, as they watch. Then in the evening, as they watch, go out like those who go into exile.
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American Standard Version
And thou shalt bring forth thy stuff by day in their sight, as stuff for removing; and thou shalt go forth thyself at even in their sight, as when men go forth into exile.
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World English Bible Messianic
You shall bring out your stuff by day in their sight, as stuff for moving; and you shall go out yourself at even in their sight, as when men go out into exile.
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Geneva Bible (1599)
Then shalt thou bring foorth thy stuffe by day in their sight as the stuffe of him that goeth into captiuitie: and thou shalt go forth at euen in their sight, as they that go foorth into captiuitie.
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Young's Literal Translation
And thou hast brought forth thy vessels as vessels of removal by day before their eyes, and thou, thou dost go forth at even before their eyes, as the goings forth of a removal.
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See also
Jeremiah 39:4Ezekiel 12:122 Kings 25:4Jeremiah 52:7
In the KJVVerse 20,685 of 31,102

Study This Verse

SUMMARY

Ezekiel 12:4 presents a profound prophetic sign act commanded by God to the prophet Ezekiel, serving as a vivid, undeniable portrayal of the inescapable judgment awaiting Jerusalem and its inhabitants, particularly King Zedekiah. By publicly preparing his belongings "by day" as if for exile and then departing "at even" in a manner characteristic of those fleeing into captivity, Ezekiel dramatically pre-enacted the coming siege of Jerusalem, the king's desperate, futile attempt to escape under cover of darkness, and the subsequent forced deportation of the people to Babylon, thereby delivering a stark warning of impending doom for a rebellious Judah.

CONTEXT

  • Literary Context: Ezekiel 12:4 is an integral part of a series of divinely commanded "sign acts" that God instructed Ezekiel to perform, designed to visually and tangibly communicate His message of impending judgment to both the exiled community in Babylon and the defiant remnant still in Jerusalem. This specific act immediately follows God's directive to Ezekiel to prepare for exile, dig through a wall, and carry his baggage out in the darkness (Ezekiel 12:1-3), setting the stage for the detailed actions of verse 4. The broader literary context of Ezekiel 11 describes the departure of God's glory from the Temple, symbolizing His abandonment of Jerusalem to its fate, thus intensifying the gravity of the subsequent prophecies. This particular sign act directly foreshadows the siege of Jerusalem and King Zedekiah's attempted escape and capture, events explicitly detailed in the subsequent verses (Ezekiel 12:12-13). These symbolic performances were crucial because the people often dismissed or disbelieved verbal prophecies, necessitating a compelling visual demonstration to underscore the certainty of God's word.

  • Historical & Cultural Context: The historical backdrop for Ezekiel's prophetic ministry is the tumultuous early 6th century BC, a period dominated by the ascendant Neo-Babylonian Empire. Jerusalem had already endured its first deportation in 597 BC, which included King Jehoiachin and prominent citizens like Ezekiel himself. Despite this initial judgment, King Zedekiah, installed as a puppet ruler by Babylon, and many in Jerusalem clung to a false sense of security, believing that God would miraculously protect the city and Temple from further invasion. They frequently sought alliances with Egypt, a direct defiance of Babylonian overlordship and, more significantly, a blatant disregard for God's clear warnings delivered through prophets like Jeremiah. Prophetic sign acts were a recognized and impactful form of communication in the ancient Near East, making Ezekiel's public performance culturally resonant and deeply symbolic. His actions would have been observed by the Jewish exiles living by the Chebar Canal in Tel-abib, serving as a powerful, undeniable message that the same, if not worse, fate awaited their brethren who remained in Judah.

  • Key Themes: This verse powerfully contributes to several overarching themes prevalent in the book of Ezekiel and the broader prophetic literature. Foremost among these is the theme of Impending Exile and Captivity, emphasizing the certainty and severity of God's judgment that would culminate in the devastating second Babylonian deportation in 586 BC. Ezekiel's performance is a quintessential Prophetic Sign Act, highlighting God's chosen method of using His messengers to embody His word, thereby making abstract divine decrees tangible and inescapable for a resistant audience. This act powerfully underscores God's Divine Sovereignty and Judgment over nations and His unwavering commitment to execute justice upon His covenant people for their persistent idolatry, rebellion, and spiritual adultery, even if it meant their removal from the Promised Land. The theme of Disobedience and Consequences is also central, as the people's refusal to heed divine warnings directly leads to the depicted calamity. Furthermore, this sign act vividly anticipates the Futility of Human Resistance against God's determined will, as King Zedekiah's desperate flight would ultimately prove unsuccessful, a tragic reality later recorded in 2 Kings 25:4-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stuff (Hebrew, kᵉlîy', H3627): This term (H3627) originates from a root meaning "to complete" or "to finish," and it refers to something prepared, any apparatus, implement, utensil, or vessel. In the context of "stuff for removing" or "vessels of exile," it emphasizes that these are not ordinary travel items but meager belongings hastily gathered for a forced, stripped-down departure into captivity. It denotes the essential, often personal, possessions one would collect for a journey of no return, highlighting the suddenness, urgency, and finality of the impending displacement from one's home and land.
  • removing / captivity (Hebrew, gôwlâh', H1473): This word (H1473) is an active participle feminine derived from the root gālāh, meaning "to uncover" or "to go into exile." It refers specifically to the state of exile itself, or concretely and collectively to the exiles, those "carried away." Its repetition in the phrase "stuff for removing" and "go forth into captivity" powerfully underscores the central theme of forced displacement and bondage. It signifies not merely a change of location but a profound state of being forcibly removed from one's homeland, cultural identity, and, most significantly, from the covenant relationship with God in the Promised Land.
  • go forth (Hebrew, yâtsâʼ', H3318): This primitive root (H3318) is a versatile verb meaning "to go out" or "to bring out" in a wide variety of applications, both literal and figurative. In this verse, it is used twice: first, "bring forth thy stuff" (causative), and second, "thou shalt go forth" (intransitive). The dual usage emphasizes both the preparatory act of taking out one's belongings and the subsequent, decisive act of departing oneself. When combined with "at even" and "into captivity," it conveys a desperate, clandestine exit, contrasting sharply with the public display of packing by day, thereby highlighting the king's futile attempt to escape under the cover of darkness.

Verse Breakdown

  • "Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing:" This initial clause describes the first, public phase of Ezekiel's symbolic act. The "stuff" or "vessels" refers to his personal belongings, packed as if for an imminent journey. The crucial phrase "by day in their sight" underscores the public, intentional, and undeniable nature of this preparation. Ezekiel was commanded to pack his "vessels of exile" openly, making it explicitly clear to the observing exiles that this was not a normal relocation but a preparation for forced displacement, directly foreshadowing the impending, unavoidable exile of Jerusalem's inhabitants. This public display was designed to leave no doubt about the certainty of God's judgment.
  • "and thou shalt go forth at even in their sight, as they that go forth into captivity." This second clause describes the completion of the symbolic act, depicting the prophet's departure. "At even" signifies dusk or nightfall, indicating a clandestine, desperate, or hurried departure, typically associated with those attempting to escape under the cover of darkness. The phrase "in their sight" again highlights the public nature of the overall performance, even though the departure itself is at night. This part of the act vividly portrays the exact scenario King Zedekiah would face: a desperate flight under the cloak of night, ultimately leading to his capture and "captivity." The powerful contrast between the public packing by day and the secretive departure at night underscores the futility of trying to escape God's decreed judgment, emphasizing that even a hidden attempt to flee would be observed and ultimately lead to the predicted fate.

Literary Devices

Ezekiel 12:4 is rich in literary devices that powerfully amplify its prophetic message. The most prominent is Symbolism, where Ezekiel's personal actions serve as a living parable for the tragic fate awaiting Jerusalem. This is a specific instance of a Prophetic Sign Act, a recurrent feature in prophetic books (e.g., Isaiah walking naked and barefoot in Isaiah 20:3 or Jeremiah wearing a yoke in Jeremiah 27:2). These acts were meticulously designed to make abstract theological truths tangible and unforgettable for a people resistant to verbal warnings, forcing them to confront the reality of God's word. There is also a powerful Contrast woven into the timing of the actions: "by day" versus "at even." The public packing by day signifies the open, undeniable nature of God's warning and the certainty of the impending exile. The departure at night, however, foreshadows King Zedekiah's desperate, covert attempt to escape the Babylonian siege, only to be captured. This stark contrast highlights the futility of human efforts to evade divine judgment, emphasizing that God's decree cannot be circumvented, even by stealth.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 12:4 powerfully illustrates God's unwavering commitment to His covenant, which meticulously outlined both blessings for obedience and severe curses for disobedience. The detailed, dramatic nature of this sign act underscores the profound severity of Judah's persistent rebellion and the absolute certainty of divine judgment. It serves as a stark reminder that God's word, whether a warning of impending doom or a promise of future restoration, will always be fulfilled with precision and power. The impending exile, though a devastating consequence of deep-seated sin, was also paradoxically part of God's sovereign plan to purge, refine, and ultimately preserve His people, leading to a future restoration. This passage profoundly reinforces the truth that God is not a distant, passive observer but an active, sovereign participant in history, meticulously bringing about His purposes through both judgment and redemptive grace.

REFLECTION AND APPLICATION

Ezekiel 12:4 stands as a profound testament to God's multifaceted communication, His unyielding justice, and His absolute sovereignty over human affairs. It powerfully reminds us that God does not merely speak; He acts, and sometimes He calls His servants to embody His message in ways that are deeply personal, publicly impactful, and even unsettling. For us today, this passage serves as a compelling call to heed God's warnings, whether they are delivered through the clear declarations of Scripture, the guiding promptings of the Holy Spirit, or the unfolding circumstances of our lives. Just as Judah's persistent disobedience led to an inescapable and devastating judgment, our own unrepentant sin and rebellion can lead to severe and unavoidable consequences. The detailed nature of this prophecy and its precise historical fulfillment should instill in us a profound trust in the veracity of God's word and His ultimate control over all events, both large and small. It also challenges us to critically examine our own lives: are we clinging to false hopes or illusions that prevent us from fully embracing God's reality and His perfect will for our lives? Furthermore, it prompts us to consider how we, like Ezekiel, might be called to live out our faith in tangible, visible ways that bear powerful witness to God's truth in a world that often dismisses or disbelieves spiritual realities.

Questions for Reflection

  • In what specific ways might God be communicating warnings, guidance, or calls to repentance to me today, and am I truly heeding them with an open heart?
  • How can I, in my sphere of influence, embody God's truth and prophetic message in my daily life in a way that is visible, impactful, and authentic to those around me?
  • What specific "stuff" or false securities might I be clinging to that God is calling me to "bring forth" and release, recognizing their futility in the face of His sovereign will?

FAQ

What is a prophetic "sign act" and why did God use them?

Answer: A prophetic "sign act" is a dramatic, symbolic action performed by a prophet at God's direct command, meticulously designed to visually and tangibly communicate a divine message or prophecy. God frequently employed these acts because verbal messages, though powerful, were often dismissed, ignored, or disbelieved by a stubborn and rebellious people. By performing a physical, observable act, the prophet made the abstract reality of God's impending judgment or promise concrete, undeniable, and deeply memorable. In Ezekiel 12, Ezekiel's public packing and subsequent departure served as a living parable, forcing the observers to confront the terrifying reality of the impending exile. Other notable examples include Isaiah walking naked and barefoot for three years (Isaiah 20:3) to symbolize the coming shame of Egypt and Cush, or Jeremiah wearing a wooden yoke (Jeremiah 27:2) to illustrate the nations' submission to Babylon. Each sign act conveyed a specific, powerful message without the need for extensive verbal explanation.

How did this prophecy specifically relate to King Zedekiah?

Answer: While the sign act was a general warning for all of Jerusalem, the subsequent verses in Ezekiel explicitly apply the prophecy to King Zedekiah. Ezekiel 12:12-13 directly states that the prince (Zedekiah) would carry his belongings on his shoulder in the dark and go out, and that God would spread His net over him, bringing him to Babylon. The act of bringing forth "stuff by day" and "going forth at even" directly foreshadowed Zedekiah's desperate attempt to escape Jerusalem during its siege by the Babylonians. 2 Kings 25:4 records that Zedekiah and his soldiers fled "by way of the gate between the two walls, which was by the king's garden," under the cover of night, precisely mirroring Ezekiel's symbolic departure. Just as Ezekiel went "into captivity," Zedekiah was captured in the plains of Jericho, his sons were tragically killed before his eyes, and then his eyes were put out before he was bound in bronze chains and taken to Babylon (2 Kings 25:6-7). The sign act was a precise, albeit tragic, pre-enactment of his personal fate.

What was the significance of performing this act "by day" and "at even"?

Answer: The specific timing of Ezekiel's actions carried profound symbolic weight, amplifying the message of inescapable judgment. Performing the packing of "stuff for removing" "by day in their sight" emphasized the public, undeniable, and declared nature of God's warning. It was an open declaration of impending judgment, leaving no room for doubt, denial, or claims of ignorance among the observers. The subsequent departure "at even in their sight" (though the actual flight would be under the cover of darkness) highlighted the clandestine, desperate, and ultimately futile nature of the escape attempt by those in Jerusalem, particularly King Zedekiah. It underscored the futility of trying to evade God's decree; even a secret, desperate flight would be observed by God and ultimately lead to capture and captivity. The stark contrast between the open preparation and the furtive departure powerfully amplified the message of inescapable judgment, demonstrating that no human effort, however cunning, could thwart the divine will.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 12:4 speaks directly to the judgment and exile of Judah due to their covenant infidelity, it ultimately points to Christ in profound and redemptive ways. The "captivity" and "removing" that God's people faced due to their rebellion foreshadow the ultimate spiritual captivity of all humanity to sin and death. Just as Judah's exile was a consequence of breaking the Mosaic covenant, humanity's profound separation from God is a direct result of our fallen nature and inherent sinfulness. However, Christ Himself became the ultimate "sign act" of God's love and justice. He "brought forth His stuff" – His very life, His perfect obedience, and His spotless body – not for His own exile, but to bear the exile and curse of our sin on the cross, becoming a curse for us (Galatians 3:13). He "went forth" from the Father's immediate presence into the profound spiritual darkness of Calvary (Matthew 27:45-46), suffering the ultimate spiritual captivity and dereliction so that we might be set eternally free. His sacrificial death and glorious resurrection represent the true "exodus" from the dominion of darkness into the glorious kingdom of light (Colossians 1:13). Through His perfect sacrifice, Christ fulfills the prophetic warnings of judgment by taking that judgment upon Himself, and He fulfills the promises of restoration by inaugurating a new covenant where spiritual captivity is definitively broken, and a new "land" of eternal life and fellowship with God is offered to all who believe (John 3:16; Hebrews 9:15). He is the true King who, unlike Zedekiah, willingly went forth to face His fate, not for His own sin, but to secure our freedom from the ultimate captivity to sin and death.

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Commentary on Ezekiel 12 verses 1–16

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–16. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Ver. 4 seqq.) And you shall bring out your baggage like the baggage of an exile by day in their sight. And you shall go out in the evening before them, as one goes out into exile before their eyes. Dig through the wall for yourself, and you shall go out through it in their sight. You shall bear your baggage on your shoulders (Vulgate: you shall be carried): you shall escape in darkness (Vulgate: you shall be brought out). You shall cover your face, and you shall not see the ground: for I have made you a sign to the house of Israel. LXX: And you shall bring out your vessels of captivity by day in their sight. And you shall go out in the evening in their sight, as a captive goes out. Dig for yourself through the wall, and you shall pass through it in their sight. You shall be carried on your shoulders and go out in hiding. You shall cover your face, and you shall not see the ground, for I have made you a sign to the house of Israel. The prophet is commanded to act in a manner that Sedecias will do in truth. Gather, he says, your belongings (for these are the vessels of the one who is crossing over), while they are watching. And after they have seen what you are going to do, you will go out in the evening in the likeness of the one who is crossing over. We read that Zedekiah, with the wall secretly pierced, fled during the night to the deserts of the Jordan, and there he was captured by the Babylonians, and this signifies the wall being pierced. But when he says, 'you will carry on your shoulders,' your belongings are understood, and whatever they are accustomed to carry as a solace on the journey while fleeing. In the darkness you will escape ((or: you will lead out)); may you not be seen by anyone. You will cover your face, or by the blindness that befell him, the eyes will be plucked out by Nebuchadnezzar; or so that it is not recognized that he himself is the king, and the concern of the servants will be greater. And what follows: And you will not see the land, that signifies that he who is blind is led into Babylon, and will not see it. For I have given you as a portent to the house of Israel: for both the words and the deeds of the prophets have been spoken and fulfilled as a sign and a figure. And in Zechariah, extraordinary men are called, because they foreshadow the future (Zech. III). And in Hosea, God says: I have been compared to the hands of the prophets (Hosea XII, 10). But those who want to understand Christ in the person of Ezekiel, take the vessels of captivity to mean the human body, and the pierced wall through which he broke the bars of hell, and rising, he appeared to the believers alone; carried on their shoulders when he ascended as the victor to heaven with the angelic powers, and he came forth in concealment and veiled his face, so that the divine majesty might not be seen in mortal flesh, and he does not see the earth, lest the earth shine in his eyes, which does not deserve to see him. For the eyes of the Lord are upon the just (Ps. XXXIII, 16), and his face is turned away from the wicked. But they say that all these things were done in order to convert the hard hearts of the Israelite people to faith through the likeness of a man. And it is given as a sign to the house of Israel; according to what is written: Behold this child is set for the fall, and for the resurrection of many, and for a sign which shall be contradicted (Luke II, 24).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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