. ཞ? is meant to The at the close adjusts לְעֵינֵיהֶם through, for which he is not forbidden to use a his own departure at even. (ver. 4) is explained for us, inasmuch as emi- to the derivation of the German "Wunder view. express in general the idea with my own hand, as contrasted with the help of others. emphasis lies on the personal element in the action. As distinguished from: I brought forth the darkness, refers to the removing from out of by day, the expression: I brought forth in the dwelling-place. Dy at the close adjusts the execution of the command to the object in view, and at the same time to the explanation which follows; and for this reason the thing which lies nearest and is still visible, although occurring before the complete "darkness" of the departure properly so called, viz. the taking up upon the shoulder at even, is mentioned. The transaction is (and this is also Umbreit's view) to be conceived of in this way: the elders (ch. viii.) might have left the house of the prophet. In accordance with what has been remarked at the commencement of the chapter, the impression made by Ezekiel's disclosures (ch. xi. 25) may have been but slight, or not lasting. Just then a hole is opened in the wall of his house, ever growing wider and wider. It is easily understood how the multitude gathers from curiosity. Perhaps late in the afternoon of the day, what a man can carry of household furniture is brought out through the opening in the wall. At even the prophet himself steps forth, loads himself with the emigrant's baggage, and takes his departure, with his head covered, in the midst of total darkness, etc., from Tel-Abib for some other place. In Ver. 7 Ezekiel reports as to his execution of the divine command, whose objective reality Keil admits in the case before us. The report of the prophet is a recapitulation, in which the points of time (by day, at even, in the darkness) form the salient points, to which, without keeping up the order of succession as to the rest (since this is certainly contained in the preceding command of God, according to which Ezekiel acted), the detail with reference to the interpreta tion (of the symbolical action) which follows is attached. As in what follows the double reference-to the people as a whole, and to the prince in particular- -comes out, so Ezekiel makes prominent in his report, (1) what is the thing which is impending over them in general (my baggage, etc., as emigrants' baggage, by day), and (2) in what way the prince personally gets out, viz. by breaking through in the night-time. Accordingly, because of the significance attached to the digging through the wall, which may possibly be indicated even in ver. 5 by the expression -, and which becomes complete only when the prophet himself comes through the hole in the wall, he connects his day's work with Ver. 8 assigns the divine word of interpretation to the early morning of next day. Comp. 2 Chron. xxxvi. 15.-Ver. 9. No7 (as against Klief., who does not admit a question at all) presupposes that they have asked Ezekiel for the meaning of what he has done. By means of the expression: house of Israel, the exiles are put on an equal footing with those in Jerusalem; just ap by means of the expression: the house of rebelliousness (see on ver. 2), they are at the same time characterized as regards their disposition while putting the question. Therefore Ezekiel is, in reply to what they have said unto him, in Ver. 10 to say unto them what Jehovah says. He has answered them the evening before by silence (ch. iii. 27), and has merely done as he was commanded (ver. 7).-, either pas sively: "he who has been lifted up" or "he who lifts himself up."-HENGST.: something is laid, who is burdened with the government, which he bears, as it were, on his shoulder," Isa. ix. 6 (?)—as 66 one on whom shows, the בִּירוּשָׁלֵם king (ch. vii. 27) Zedekiah. There is an unmis- נָשָׂאתִי ,על which paves the way for the the latter was among the circumstances, as is understood of itself, suggested by prudence even; pain or shame is not to be thought of at all. Comp. on ver. 6. Certainly there was yet another object in view beyond that, which had influence, as is expressed in Ver. 13. "T and לעין ing is this lifting up on the shoulder of emigrants' stuff on my part means the prince. The meaning is not (as Hengst.): "prince and burden, as it were, cover each other,' so that he is wholly swallowed up by misfortune, the crushing burden leaves nothing of him remaining; but this: the prince is what the prophet represents by his action. The exalted personage in Jeru- the placed after it draw attention to somesalem, still seated on a regal throne, and this thing peculiar, and is the land of the lifting up of mere emigrants' baggage, impressively confront each other. Thus a day, an Chaldeans. (Ver. 13.) The being taken prisoner, evening, a night changes everything! [Com-in addition to the emigration (ver. 11),-which monly (and so Eng. Vers.): the prince is the the prophet had not prefigured, is depicted by subject of this burden or of this sentence. means of the figurative mode of speech borrowed HITZIG refers to Jer. xxiii. 33; but KLIEFOTH: from the catching of fish, from the chase (Isa. xix. this burden-bearing, undertaken as a sign, concerns 8; Jer. xvi. 16). In spite of his hasty, violent the prince and the house of Israel (as accusa-flight, he does not escape his fate; like the darktives!). EWALD: "O thou crown-bearer of this ness of night, the holy penal order of the Judge burden in Jerusalem, and those of the whole and Avenger in heaven is laid around him. house of Israel who are in its midst!" Umbreit, who views the breaking through the wall as a breaking forth from the city perforated being imagined to be in the construct state to by the enemy, finds in the circumstance that the what follows.] Because emigration is to be the king shall not see the land of the Chaldeans, his common lot, the people are added to the king, full and complete imprisonment expressed.-To and in fact the whole house of Israel (according Babylon, etc., is the other place" of ver. 3.to the older expositors: those out of the ten In how far the king would not see the land where tribes who had fled to Jerusalem), among whom, he was to die, must remain incomprehensible for especially as having already emigrated, the so long, until the blinding (a common punishfellow-exiles of Ezekiel are included (pina, ment with the Persians, and probably also with like, referring to the house of Israel); or the Babylonians, for the dethroned) of Zedekiah at Riblah, after he had been caught in his better, because of what follows, as Hengstenberg nocturnal flight not far from Jericho, by the does, referring the suffix to Jerusalem or its in- Chaldeans, made it palpable to the senses. habitants, inasmuch as there was yet another Ver. 14. What is round about him may be the house of Israel, ch. xi. 15.-Quite evidently he attendants fleeing along with the king, and his speaks now of the fate of the whole in Ver. 11. help may perhaps be the hoped-for Egyptian With the expression : your wonder-sign," the help. my (in) is a play upon words with exiles (in conformity with ver. 6), for whom it is. D'EN, only in the plural, and peculiar to meant in the first place, are addressed; while Ezekiel ; according to Gesen.: "wings" (Isa. viii. 8); according to Hitzig: "bands," the whole military power, with which a king stands or falls. We may compare Comp. Jer. xl. 7, 12, lii. 8. also mean: so will it be done by them. In besides, ch. v. 2, 10, 12.-Ver. 15. Ch. v. 13, vi. any case it is an explanation of what precedes. 8.-Ver. 16. Ch. vi. 8. HITZIG that may be counted. Few in coman emphatic asyndeton: it will be parison with ver. 14.-Comp. on ch. v. vi.Narrators of their guilt with the knowledge no voluntary, but a compulsory emigration. Ver. 12. The king specially. Dina, gained from experience of the holy punitive justice of God. [Rosenm., Hitzig, and others the reference being undoubted, confirms the in- refer the refrain thus repeated to the heathen! terpretation we have preferred of Klief. translates: "count," that they shall ponder their sins one by one thoroughly!] Dn refers to those at Jerusalem, hence also, in ver. 10.- vy might confirms our view אֶל־כָּתֵף יִשְׂא So also בְתוֹכָם of TAO NUDO NUIM.—NY", then, etc., lingering over the picture of the moment. Keil, like Klief., against the accents: "he will lift it up in the darkness and will go forth." i.e. the attendants, his suite. (ROSENM.: in order to bring him forth.) The prediction of what is recorded as having happened some years later (Jer. xxxix. lii. ; 2 Kings xxv.). As the lifting up upon the shoulder of the baggage does not necessarily indicate any selfish grasping at the valuables, but may symbolize the emigration, so the breaking through the wall does not necessarily mean this in a literal sense but the haste and hurry of the flight by the speediest available route; and just as little have we to prove the covering of his face to be historical. Besides, Men of number The second and connected sign which is introduced in Ver. 17, like the preceding one in ver. 1, but which has along with it its divine interpretation without an introduction, as is the case in misery of the inhabitants, just as the interpretaver. 8, depicts (with an allusion to ch. iv. 16) the tion by the word of Jehovah (similarly to ch. vi. 14) announces the misery of the land inhabited by them.-Ver. 18. Bread and water, not exactly scanty food (KLIEF.), but merely the food that is necessary. The significant thing, however, is the quaking, trembling, and anxiety which the prophet's expression of countenance, appearance, and demeanour must have expressed during the carrying out of the divine command (which is not indeed narrated, because understood as a matter of course). The people of the land in Ver. 19, those addressed, are the poor, wretched Jewish people in Chaldea (vers. 12, 13); accord (Matt. xxiii. 37.) The mirror of human perversity is at the same time the mirror of divine grace, Rom. v. 20. 2. "If any one is so far enlightened that he is able to see and understand what is necessary, then it may be said that he has eyes to see, etc. The natural (unregenerate) man perceiveth not, etc. (1 Cor. ii. 14). But any one may also be so far enlightened that he sees much, and by this means he may be brought to see what is necessary to be ing to Cocc., the message is meant for the heathen, that these might not ascribe the fate of the Jews to their Bel, inasmuch as Jehovah has caused it to be represented three years before by Ezekiel.-Comp. besides ver. 10. The inhabitants of Jerusalem may possibly be (in accorddance with ch. xi. 15) those who at the time were still there, although in the condition during the impending siege (so Hengst.). But in connection with the preceding sign they are rather the poorest remnants of the people still remain-seen; and especially that he recognises the word ing on the soil of Israel (7, comp. on ch. vii. 2) after the flight of the king and the leading captive of the people, Jer. xxxix. 10, lii. 16. And such an explanation corresponds also with what follows. (ch. iv. 17) is meant (according to Hitzig) to be a particle assigning the reason: because their land, stripped of its fulness, will become stiff; that is to say, their torpid amazement mirrors forth the motionless stiffening of the land. Certainly with more correctness, and more in accordance with the context: their TT misery will cause the land's also (Y, .e. Jerusalem's), which is the design of Jehovah; they will in their anxiety and anguish content themselves with mere necessaries (bread and water), and not cultivate its fruitfulness, etc. According to the other explanation, the invasion of the enemy will leave the land waste behind them. Comp. besides ch. vii. 23, viii. 17.Ver. 20. Ch. vi. 6.-Cocc. (comp. above) refers the clause: "and ye know," etc., to the heathen, the Chaldeans, just as in ver. 16. DOCTRINAL REFLECTIONS. which contains the true wisdom as being God's word. Those who have come this length may, however, neither see nor hear what is necessary to be seen and heard, in so far as they cannot rightly judge of what they see and hear, through the opposition of their fleshly wisdom, which perverts God's words. Such parties no longer err in the usual way, but are hardened, so that they fancy their error is God's word. They are also difficult to cure. The cause of one's not understanding God's word is disobedience. For fleshly wisdom and the love of it is in truth disobedience" (Cocc.). 3. From the importance which is attached in the history of the Jews, in a good as well as a bad sense, yea, in the highest sense (i.e. the Messianic), to the king, in asking whom (1 Sam.) the people at first expressed their wish to be "like the other nations," we can understand the express symbolical representation, in this special and preeminent way, of the fate of Zedekiah. "The mass of mischief is concentrated first of all in the king," for which Hävernick adduces as a farther reason "the existing circumstances," among which "the political faithlessness and dishonesty of the king, as well as his anti-theocratic conduct, his idolatry, his mockery of all prophetic warnings and threatenings,' were prominent, "although he was in Jerusalem and aniong the exiles the idol of trust." Hengst. in this connection designates the king as "the centre of their dreams of the future, which were preventing repentance.' " 1. When Stephen (according to Acts vii. 51) brings the charge against the Jews, that they were always resisting (TTY-using this strong and, in the New Testament, unusual expression) the Holy Ghost, that they, like their fathers, were 4. The prediction in our chapter-of which stiffnecked and uncircumcised in heart and ears, Tholuck (The Prophets and their Predictions, p. we need not, with the expositors since Hävernick, 108) gives the following estimate, that "against fall back upon Deut. xxix. 3 [4]; and this the less, the prophetic character of the passage no critical as the meaning is certainly somewhat different in objection is raised from any quarter; the genuinethis so-called fundamental passage. In Isa. vi. ness of the book and the integrity of the passage 9, 10 it may be made use of as a text; Ezekiel, are beyond a doubt; that divergent interpretations like Jeremiah (ch. v. 21 sq.), has to do with the bad found no place; and that reference is made merely national character of the Jewish people. The to its fulfilment according to the authentic testi"perverse will" is brought into special promi- mony of history"-ought properly to have been nence by both prophets, as Hävernick remarks, removed from all the attempts at half or wholly continuing as follows: "a feature which runs naturalistic interpretation, by the repeated divine through their whole history, down to the appear-explanation that it is a " "mopheth (see the exance of the Redeemer. But who will be able to planation of the word at ver. 6). Nevertheless, deny that in this way, in the bad character of the while Eichhorn and Hitzig decree simply a proJews as a nation, the corrupt nature of fallen phecy after the event, and while Ewald makes it humanity as a whole is portrayed? This people out that the prophet had happy presages, correct have merely exhibited it carried to its farthest foresight, Umbreit attempts as far as possible to consequences, inasmuch as they were placed in a keep the text free from what might press us to position, by means of the law and the prophets, the acceptance of a supernatural prediction. On and lastly God's Son, where they must either let the other hand, Josephus even (Antiq. x. 10. 11) their wills be broken or ruin themselves. But has in his mind our prophetic testimony when then, farther, as the Jews are a standing historical he tells us how Zedekiah may not have been able decision with respect to natural men, so, on the to give credence to Ezekiel, because he said that other hand, in contrast with their national cha- the king would not see Babylon, whereas Jeremiah racter (here also: "perhaps they will see?"), we had prophesied to him that he would be carried have mirrored forth all the riches of divine long-captive thither. To Nitzsch, the prediction of suffering and patience. "Ye would not, "-this on the one hand; but on the other: "how often would I have gathered thy children together!" occurrences resting on divine communication is neither so impossible as Cicero asserted it, nor so useless or even hurtful as Kant attempted to show. The prediction sustains interest in this ofttimes squeeze themselves through the most way, by announcing a result which could not miserable wretched hole" (STCK.).-Ver. 6. The have been known beforehand by any human earthly mind will see only the earth-nay, such means. Even in the case where the foreknowledge an one will at length become earth; yet, when is of no use, it may yet awaken a wholesome the eye is darkened, and the gloom of death covers attention, and, confirmed by the result, it may, everything, he will no longer see even the earth. by producing a testimony for persons and affairs, Ver. 7. "Such things would call to mind the come to serve important ends in other directions. days of Noah and Lot" (Calv.). J. D. Michaelis holds the view that the exact announcement beforehand was of service against the communis sensus of polytheism at the time, when even among the Jews the faith in one God alone kept its ground only in a sickly way, as being to every one an easily understood and irrefragable confirmation of the true religion. One may have recourse to the genius of great minds, their far-reaching historical glance in certain cases; may lay stress upon the secret power of divination in the human mind, the connection of the human conscience with the judicial steps of the moral order of the world (HERZOG, Realencycl. xvii. 640 sq.); but what Ezekiel here expresses in symbol, he knows he has received from Jehovah's mouth, and every criticism of this consciousness runs the risk either of accusing the prophet of self-deception, or even of making him a hypocritical deceiver, especially where a chapter like the 13th follows. HOMILETIC HINTS. Ver. 1 sq. "We ought not, therefore, to allow ourselves to be deterred either by the view that we ourselves and the doctrine which we teach would be rejected, or even by the impression that we would be engaged in something ridiculous" (CALV.).-"Rebelliousness does not spring from weakness, but from wickedness" (STCK.). How many there are who are sharpsighted in earthly and temporal things, and who know how to turn everything prudently to their own advantage, but who, on the other hand, in what is spiritual, are found to the last degree blind and stupid, as well as incapable of faith! Hence they have ears likewise to hearken to what pleases the flesh, and to the talk and lies of the false prophets, but they have no ears to hear God's voice. They hear and hear, but not with obedience and faith" (BERL. BIB.).-"They had ears to hear, because from youth up they were instructed in the law of God, and the threatenings were held up before them by the prophets (CALV.). The natural blindness and deafness of man in spiritual things causing God to proclaim His word. The wilful blindness and intentional deafness of him who yields to God with suffering and affliction. The blindness and deafness which God hangs as punishment over the hardened sinner. -Ver. 3 sq. "Perhaps they will see?" Thus God leaves nothing untried: this is the exercise of His long-suffering and patience.-" When we see that others are falling into misfortune, trouble, adversity, we ought to reflect: This is a sign to me, and ought to apply it to our own improvement, Luke xiii. 2, 3" (WÜRTEMB. BIB.).-Ver. 5. "What fear can do! For it no door was high enough or broad enough; in their flight they Ver. 8. God's grace is new every morning. They who seek Him early find Him; and those who ask after Him will be answered by Him.Ver. 9. There is something precious about a right question.-Ver. 10. "Princes are called exalted, but certainly not because they are to exalt themselves; for He that is enthroned in heaven knows how to humble princes even" (STCK.).—“Every ruler, prince, or king, however little he may have taken up upon his shoulders, will at least be compelled to bear the burden of his sins and the wrath of God, which will fall heavily enough upon him, provided the burden of his duties has been sitting easily upon him" (BERL. BIB.).—“God does not overlook the mighty even when they sin, but makes them feel His heavy hand" (STARKE). God's judgment on a land embraces prince and people alike, although a people may also have God's judgment already in their prince, and a prince may have it in his people.-Ver. 12. "The ungodly walk about with a bold countenance, but in the judgment they will conceal it " (STCK.). Ver. 13. First the net of pleasure and vanity, then the net of death and hell.-"He that lives wildly is hunted and taken like the wild beasts (STCK.).-God a fisher and hunter.-Ver. 14. Of what avail to the sinner all his imagined succours and pretended helpers?" (STCK.)-We will by and by withdraw our confidence from all creatures.-The Eternal blew, and the Armada was scattered to all the winds of heaven.—“If God is our enemy, we have no friend in heaven or upon earth" (STCK.).-Ver. 15. Alas that we should become wise only by injury, and should come to know God only from experience of punishment, instead of tasting and thus seeing how good the Lord is! Ver. 16. Thus it is that God receives honour because of His righteousness, when His grace is despised.-"God blesses the chastisements which He sends forth upon His people to unbelievers also" (STARKE). Ver. 18. "Only those who have their standing in grace can eat their bread without fear and carefulness" (STARKE).-It is not in vain that Christ has taught us the petition: Give us this day our daily bread.-"A verse which we may read with profit in the midst of plenty" (STCK.). Ver. 19. "That one is able to eat and drink in rest and peace is a great benefit from God, but one that is not known by the thousandth part of men" (STARKE).-" Jerusalem and her inhabitants are eloquent orators, and preach with unction" (STCK.).-Ver. 20. "If one will not learn to know God from His benefits, then he must often do so in the midst of punishment, Dan. iv. 30, 31" (STARKE). Thus the wilderness was Israel's school, and became Israel's judgment. 21, 22 3. THE NEAR Execution of the Punishment (CH. XII. 21–xxiv. 27). 1. The Repeated Preliminary Announcement (ch. xii. 21-28). And the word of Jehovah came unto me, saying, Son of man, what [meaneth] this proverb of yours upon the land of Israel, saying, The days are pro23 longed; and every vision comes to nought? Say unto them therefore, Thus saith the Lord Jehovah : I will make this proverb to cease, and they shall no more use it as a proverb in Israel: but speak unto them, The days are at 24 hand, and the word of every vision. For there shall be no more any vision 25 of deceit nor flattering divination in the midst of the house of Israel. For I, Jehovah, will speak whatever word I will speak, and it will [shall] come to pass; it shall be no more prolonged, for [but] in your days, O house of rebelliousness, I will speak a word, and perform it: sentence of the Lord Jehovah. 26, 27 And the word of Jehovah came unto me, saying, Son of man, behold the house of Israel, who say, The vision that he seeth is for many days, and he 28 prophesieth for [of] times afar off. Therefore say unto them, Thus saith the Lord Jehovah: There shall none of my words be prolonged any more; the word which I shall speak shall be done: sentence of the Lord Jehovah. Ver. 24. Sept.: EXEGETICAL REMARKS. Announcement of the end as one that is near, and that repeated (ver. 26 sq.). For after the wind-up, as it were, which precedes, with the misery coming upon land and people, there remained only the announcement of the same, preliminary to its near occurrence. Hitherto it has been a going back upon ch. vi., now we have a return to what was said in ch. vii. and divination shall cease ,ומקסם חדל : T the days in which every predicted word shall be Ver. 22. Derived as it is from a verb meaning: to go before, to lead, to preside,—to represent something, to signify, -to pronounce a sentence, etc., Sip is equivalent to "maxim," the form being no more use it as a proverb in Israel" (ver. 23) : that mocking proverb had taken shape with the always that of similitude, proverb, derisive verse help of the false prophecy in Israel. Hence in (Isa. xiv. 4). Here also not without the derisive Ver. 25 a co-ordinate or resumed. The diselement. The common saying, in which the current sentiment among those still dwelling in junctive accent (rebii) over nin makes “I Jethe land of Israel (ver. 19) had found for itself hovah" a sentence by itself, so that the Author suitable expression (beati possidentes), derided the of true prophecy sets Himself face to face with Eternal in His prophets by means of the comfort the false. In like manner, pashta at the end of of the time, that the time is passing away, and what was alleged to be seen in vision is passing acts as a disjunctive, while the conjunctive away with it; as nothing is coming out of it, so telisha-kethannah with ' connects what folneither shall there be anything in it. The days that are being prolonged may refer to Jeremiah's lows. Jehovah reserves for Himself uncontrolled long ago uttered prediction of ruin; comp. too on power to speak, and almighty power to make it ch. xi. 3.— combines the prophet with the good. And with this is joined the statement that there will be no farther delay, no longer mockers, as being his people. On such fellow-postponement (with reference to that proverb): ship of the servants of God with their people is based at last in a pre-eminent sense the relation of the incarnate Son of God to the human race (Ex. xvi. 28).—Ver. 23. ', prophetic preterite: "to bring to rest;" after the trouble they give themselves, their inventive labours, comes the Sabbath of Jehovah (Gen. ii. 1 sq.).—Are at hand (ch. ix. 1, xi. 3), in contrast with the preceding: "are prolonged."—77, the verbal contents of every vision of His prophets, the word, and the thing meant I y the word. Keil rightly in your days (Matt. xvi. 28, xxiv. 34), therefore with a subjective, personal application. Such a fulfilment of the divine prediction will at the same time be the end of the false divination, which by this very means is covered with disgrace. In some sense also the I Jehovah, as being Messianic, is contrasted with preceding prophecy in general. Comp. besides on ver. 2, ch. xi. 8. In Ver. 27 there follows the more objective application, referring to the matter itself. The statement that if there is a prophecy at all that will yet be fulfilled, it at all events refers to times |