Ezekiel 12:26

Eze 12:26 Again the word of the LORD came to me, saying,

Ver. 26. Again the word.] See on Eze 12:1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

12:26-28 The people responded with a second proverb, and again the Lord refuted them. What the Lord had threatened, he would do.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Here indeed such detestable blasphemy as we lately heard is not condemned in the Jews: but oblique ridicule, the tendency of which was first of all to weaken all confidence in Prophecy, and then to get rid of all heavenly doctrine. Those who are now condemned by the Prophet did not dare to bluster against God with swollen cheeks, but when others concluded the Prophecies to be vain and frivolous, because the time was put off, they said — it may happen that God will accomplish what he has denounced against us by his servant: meanwhile let us feast securely as we shall be dead before these things can happen. We see, therefore, that there were two classes of men: some who utterly rejected God’s Prophets, and wantonly derided their threats: this gross impiety has been already exposed. But others neither openly nor distinctly pronounced God to be a liar, but put far away from them the performance of the prophetic announcement. We see that the former were so abandoned, that they all but openly derided God, so as to turn away all fear from their own feelings since God prorogued the time. For Jeremiah had spent his strength in vain for many years in daily summoning them by a loud trumpet to God’s tribunal, and in setting the Chaldeans before their eyes. Since he effected nothing, Ezekiel is chosen, and after he has inveighed against a fouler impudence in despising God, he now attacks the hypocrite who had not yet proceeded so far as to vilify God by the use of words. But as I have just remarked, the gliding down from this security to open contempt of God is easy. Those then who feign themselves quiet and without danger, since God patiently delays his judgments, at length determine him to be content with his own ease, and not to regard human affairs. Let us then be on our guard against the snares of Satan; and not only abhor the foul blasphemy of which the Prophet speaks, but as soon as God threatens us, let us prevent his judgment, and not promise ourselves a long period of escape, which may render us so stupid as to deprive us of all fear.

The house of Israel then said, he prophesies for many days. They did not openly assert that Ezekiel was speaking rashly and arrogating to himself the prophetic name, but they said that he prophesied for many days and a long period. Now he adds, thou shalt say unto them, it shall not be any lower put off Some thus interpret these words — all my discourses shall not be put off. They prefer a change of number, and resolve it thus — each of my words shall not be put. off. But the other view seems to suit the context better: it shall not be put off any lower, for the words which I utter I will execute Here again he confirms what we formerly saw: that God would not speak in vain, since he is not divided in opinion. It belongs to men to lie, and to utter vainly what they cannot perform, and to change their; nothing of the kind ought to be imagined of God, for his hand is always in union with his speech.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

26–28. If others did not go so far as to disregard prophecy altogether, they concluded that the prophecies bore reference to the future, and that the judgments threatened would not come in their day (Isa_39:8). This also was an inference not unnatural. The prophecies of the true prophets were moral and designed even when threatening to turn men away from their sins, and thus in a manner to frustrate their own fulfilment. They were not absolute predictions, but conditional threats, which might be averted on repentance and amendment (Jonah; Jeremiah 18; Joe_2:14). And in point of fact the most terrible threatenings of judgment were connected with the “day of the Lord,” which might be supposed not very near (Isa_5:18-19). Cf. on Eze_12:22; Hab_2:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Again; for instructing some that were seduced by those scoffers forementioned.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26-28. Some who still retained their faith in prophecy, and were even inclined to accept Jeremiah and Ezekiel as true prophets, yet comforted themselves in their disobedience by saying that the times of trouble and judgment of which the prophet spoke were far in the future (Isa_39:8). Perhaps, as in other cases, the people would repent and the prophecy be averted (Jonah; Jer_18:8; Joe_2:14). But against this Ezekiel replies that Jehovah has explicitly declared that the fulfillment of his threatening shall not be postponed longer, “but the word which I shall speak [Eze_12:25] shall be done, saith Jehovah Elohim.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 26, 27. The words imply another interval of silence, meditation, and then a fresh utterance to the same effect as before. In this case (ver. 27) we trace a slight modification in the language of the gainsayers. They recognize Ezekiel both as a seer and a prophet. They do not say that his vision "faileth." They content themselves with throwing the fulfilment into the distant future. Their thought is that of the proverb which has been ascribed to more than one king or statesman, Apres moi le deluge. To these his answer is nearly in the same terms as before. Still harping on the offensive word, he tells them that nothing that he has spoken shall be "prolonged." The destruction of the temple and the holy city, the departure of the Divine Presence from the sanctuary, these were already within measurable distance.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

the word of Yahweh came

This is an idiom that is used to introduce something that God told his prophets or his people. See how you translated this in Ezekiel 3:16. AT: "Yahweh spoke this message" or "Yahweh spoke these words" (See: Idiom)

Behold

The word "Behold" here alerts us to pay attention to the surprising information that follows.

house of Israel

The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 3:1. AT: "the Israelite people group" (See: Metonymy)

The vision that he sees is for many days from now, and he prophesies of far off times

These phrases are both ways the people of Israel are saying Ezekiel's warnings will not happen in their lifetime but will happen far in the future. (See: Parallelism)

My words will not be delayed any longer, but the word that I have spoken will be done

These phrases are both ways God is telling the people of Israel that the things he has warned about will happen soon. (See: Parallelism)

My words will not be delayed any longer

This can be stated in active form. AT: "I will no longer delay the word I have spoken" or "I will no longer delay doing what I said I would do" (See: Active or Passive)

the word that I have spoken will be done

This can be stated in active form. AT: "I will accomplish the word that I have spoken" or "I will do what I have spoken" (See: Active or Passive)

translationWords

word of God

Son of Man

house

Israel

vision

prophet

Lord Yahweh

word

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.