CRITICAL COMMENTARY ON EZEKIEL 12 (KJV) PART II of IV

PREFACE

MY PHILOSOPHICAL APPROACH TO EXAMINING THE TEXT FROM A PURELY ACADEMIC AND SCHOLARLY PERSPECTIVE:

In the examination of any biblical text, I take what is called The historical-critical approach. The historical-critical approach to Bible interpretation is a scholarly method that seeks to understand the biblical texts in their original historical, cultural, and literary contexts. It treats the Bible as a collection of ancient writings that must be analyzed using the same critical tools applied to other historical documents. This approach does not assume divine inspiration but instead investigates how the texts developed over time, who wrote them, and how their historical settings influenced their meaning.

Strengths of the Historical-Critical Method

Provides a deeper understanding of the Bible’s development over time.
Helps reconstruct the original meaning of the text before later theological interpretations.
Distinguishes between historical events and theological reflections.
Avoids anachronisms (reading modern ideas into ancient texts).

Application to Biblical Interpretation

When applied to books like Ezekiel, the historical-critical method seeks to determine:
- When and where Ezekiel’s prophecies were written.
- How Ezekiel’s message reflects the Babylonian Exile.
- How the book was edited and transmitted in later Jewish tradition.

Conclusion

The historical-critical approach is a foundational tool in biblical scholarship. It seeks to uncover the original meaning of the text within its historical setting and to trace its development over time. While it may not always align with faith-based interpretations, it provides valuable insights that help bridge the gap between the ancient world and modern readers.

Applying the Historical-Critical Method to Ezekiel 12

Ezekiel 12 is a prophetic enactment of Judah’s coming exile, in which Ezekiel dramatizes the fate of the people by physically packing and carrying his belongings out of Jerusalem, symbolizing their impending deportation. Applying the historical-critical method to this passage involves examining its historical context, sources, literary structure, redaction history, and theological meaning in its original setting.

1. Historical Context: When and Where Was Ezekiel 12 Written?

The historical setting is key to understanding this chapter. Ezekiel was a prophet during the Babylonian Exile (6th century BCE). He belonged to the first group of Judeans taken into captivity by Nebuchadnezzar II in 597 BCE (2 Kings 24:10-16), before the final destruction of Jerusalem in 586 BCE. Ezekiel’s audience consisted primarily of the exiles in Babylon, but his message also addressed those still in Jerusalem.

WHAT WAS HAPPENING HISTORICALLY?

Many Jews in exile believed their captivity was temporary and that Jerusalem would be spared.
False prophets (Ezekiel 13) gave people false hope, contradicting Ezekiel’s message of impending doom.
Ezekiel’s dramatic prophecy in chapter 12 counters these false hopes, emphasizing that Jerusalem would fall and even the king (Zedekiah) would be taken captive (Ezekiel 12:10-13).

HOW DOES THIS IMPACT INTERPRETATION?

The prophecy is directed at a stubborn people (Ezekiel 12:2) who refused to believe the reality of God’s judgment.
The Babylonian siege and exile are central to the meaning of the chapter.

2. Form Criticism: What Genre Does Ezekiel 12 Belong To?

Ezekiel 12 belongs to the genre of prophetic symbolic action (or sign-act prophecy)—a common feature of Israelite prophecy in which the prophet performs an action to illustrate a divine message.

Similar prophetic enactments in the Hebrew Bible:

Isaiah walked naked for three years (Isaiah 20:2-4) to symbolize Egypt’s and Cush’s future humiliation by Assyria.
Jeremiah smashed a clay jar (Jeremiah 19:1-11) to symbolize the destruction of Jerusalem.
Hosea married a prostitute (Hosea 1-3) to symbolize Israel’s unfaithfulness to God.

WHY DOES EZEKIEL USE SYMBOLIC ACTION?

The exiles were resistant to verbal warnings, so Ezekiel’s actions served as a visual, dramatic representation of divine judgment (Ezekiel 12:3).
The action of packing bags and digging through the wall symbolized the fate of King Zedekiah, who would flee Jerusalem under siege but be captured (Ezekiel 12:12-13; cf. 2 Kings 25:4-7).
The eating and drinking in anxiety (Ezekiel 12:18-19) portrayed the suffering that would come upon those in Jerusalem.

HOW DOES THIS IMPACT INTERPRETATION?

Ezekiel’s sign-act must be understood as a prophetic performance, not just a narrative.
It emphasizes that prophecy was not only spoken but embodied in action—a key feature of Israelite prophetic tradition.

3. Literary Criticism: How Does Ezekiel 12 Fit into the Book’s Structure?

Ezekiel 12 fits within a larger literary structure of judgment prophecies (Ezekiel 4–24) that warn of Jerusalem’s destruction.

Key literary features of Ezekiel 12:

Parallelism: The repeated warnings emphasize certainty.
Symbolic Action: Ezekiel acts out the exile rather than just speaking.
Dramatic Narrative: The text is structured as a theatrical prophecy, engaging the audience visually.

HOW DOES THIS IMPACT INTERPRETATION?

Ezekiel 12 serves as a bridge between earlier symbolic actions (Ezekiel 4-5) and later specific judgments (Ezekiel 13-24).
It reinforces the certainty of exile and destruction, challenging the false prophets who claimed peace.

Conclusion: The Value of the Historical-Critical Approach to Ezekiel 12

By applying the historical-critical method, we gain a richer understanding of Ezekiel 12 by:

Placing it in its historical setting—the Babylonian Exile and the fall of Jerusalem.
Recognizing its literary genre—prophetic symbolic action.
Understanding its literary function within the Book of Ezekiel.

While modern readers may seek to apply Ezekiel 12 in various ways (to the Church, eschatology, or personal faith), any valid interpretation must first acknowledge its original Jewish context and purpose. Only after this foundation is established can further theological applications be meaningfully explored.

The defining aspect of this critical historical approach to Scripture is my own personal complete immersion into the narrative. Rather than remaining a detached observer, I place myself within the text as if I were physically and spiritually present in the unfolding events. I do not merely study and analyze Scripture—I inhabit it, I embody it. I become the text. I become the event. I have to be the thing. I become the thing. I AM the thing.

This is not a mere intellectual exercise; it is a spiritual experience, akin to Ezekiel’s prophetic vision in Ezekiel 8:3:

“And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem…”

Just as Ezekiel was transported beyond time and space into God’s revelation, I too am drawn into the living reality of Scripture through the Spirit of God. This approach is fundamentally different from the historical-critical method, which confines itself to textual analysis without acknowledging divine inspiration. Where the historical-critical method examines the text, I enter it.

This can only be achieved through the Spirit of God, for it is the Spirit who makes the written word a living reality. As it says, 2 Co 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life, And also, 1Co 4:20 For the kingdom of God is not in word, but in power. In this way, my approach to the text is guided and moves beyond interpretation—it is an experiential encounter with God’s Word, where history, prophecy, and revelation converge in real-time. I call it “Being present in the presence.”

You see, there are two ways to understand a thing. The first is mentally, which is external, through objective, subjective, and intellectual means—you can read the thing, measure it, examine it, scrutinize it, analyze it, study it, memorize it, be taught it, believe in it, and even intellectually assent to it. Yet, all of this remains outside of the thing itself—an encounter with it from outside, purely from the letter.

The second way is spiritually. To truly understand a thing spiritually, you must BECOME THE THING you must BE THE THING. It is no longer something external to you—it inhabits you, and you inhabit it. You internalize it, You do not merely believe the thing; you experience it. It moves beyond intellectual acceptance into absolute knowing—a knowing that cannot be shaken because it is not learned but lived.

A comparison can be made between understanding something mentally and grasping it spiritually—some things are taught, but some things cannot be taught, they can only be caught. Intellectual knowledge is taught through study, explanation, and instruction, but spiritual truth must be caught—it is revealed, experienced, and absorbed beyond words. I want to emphasize that it cannot be taught; it must be caught in the depth of one’s being.

The biblical connection between the Spirit and being “caught” is a profound theme throughout Scripture. The idea of being caught up in the Spirit, being seized, carried, or taken by divine force, aligns perfectly with how spiritual truth is not merely learned but experienced, received, and absorbed directly from God.

For instance:

Ezekiel 8:3 – “And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem…” (Ezekiel was literally caught up in the Spirit to receive revelation.)
2 Corinthians 12:2 – “I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.” (Paul describes an experience where he was caught up in the Spirit into the presence of God.)
1 Thessalonians 4:17 – “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air…” (A future spiritual transformation that happens in a moment, being caught up into God’s presence.)

The biblical use of “caught” conveys an immediate, supernatural movement initiated by the Spirit—something that is not intellectually acquired but spiritually imparted. This reinforces why some things are taught, but others must be “caught”—because spiritual revelation is not simply transferred from mind to mind, but delivered by the Spirit, seized in a divine moment, and experienced in the depths of the soul.

Approach and Rationale of This Commentary

This commentary follows a structured approach to breaking down each verse to provide a thorough and well-rounded understanding of the text. The rationale behind this method is to analyze the passage in its immediate and broader biblical context, ensuring that its meaning is both accurately interpreted and practically applied. This method ensures a comprehensive interpretation of each verse, moving beyond a simple explanation of meaning to a theological, historical, and practical application that deepens spiritual understanding.

THE MOST CRITICAL ASPECT TO UNDERSTANDING SCRIPTURE SPIRITUALLY

Internalizing the Bible: A Spiritual Approach to Scripture

Most Bible readers approach the text with the goal of extracting meaning, uncovering theological insights, or finding something profound to share, teach, or preach. This method of study is valuable and necessary. However, the most transformative way to engage with Scripture is to read it as if it were a personal letter written directly to you—a narrative in which you are an active participant rather than a distant observer.

This approach shifts Bible study from being merely an intellectual exercise to a deeply spiritual experience. It moves beyond interpretation for others and focuses first on self-application. Before we expound, exhort, or preach, we must internalize the message, allowing it to shape and transform us personally.

Shifting Pronouns: Making the Text Personal

One way to achieve this is by recognizing how the Bible speaks to us directly. In Scripture, we often encounter first-person plural pronouns such as we, our, and ours. While these words address a collective audience, they also hold individual significance when applied personally.

For example:

“We have all sinned and fall short of the glory of God” (Romans 3:23).
- If we personalize this, it becomes: I have sinned and fallen short of the glory of God.
“Let us examine our ways and test them, and let us return to the LORD” (Lamentations 3:40).
- This can be internalized as: I must examine my ways and test them, and I must return to the LORD.
“Are we truly seeking the Lord?” becomes “Am I truly seeking the Lord?”

By making these shifts, we place ourselves within the biblical narrative, allowing the text to read us as much as we read it.

Biblical Examples of Personalizing the Text

The Parable of the Prodigal Son (Luke 15:11-32)
Many read this story as an illustration of God’s mercy toward sinners. However, when approached spiritually, the question becomes: Am I the prodigal son? Have I strayed and need to return? Am I the older brother, harboring resentment? This transforms the story from a lesson about others into a direct challenge to one’s own heart.
Jesus’ Words to Peter (Matthew 16:15-17)
Jesus asks, “Who do you say that I am?” Instead of viewing this as an ancient conversation, the spiritual reader must ask: Who do I say Jesus is? Do I truly recognize Him as the Messiah, or do I only repeat what others have said?
The Warnings to the Churches in Revelation (Revelation 2-3)
When reading the letters to the seven churches, a common approach is to analyze historical and theological implications. But a spiritual reading asks: Am I lukewarm like Laodicea? Have I lost my first love like Ephesus?

My approach to the Scripture transforms reading it into experiencing. By becoming every biblical character, you allow Scripture to reveal the full range of human psychology, emotion, and spirit within yourself. This is more than just an intellectual exercise; it is a living encounter with the Word.

My approach aligns with both Jewish midrashic tradition and psychological depth analysis, where the text is not merely external but something alive, unfolding within you. When you step into the characters, you step into their struggles, their faith, their failures, their emotions and their transformation.

Here’s how this perspective can deepen biblical interpretation:

1. The Bible as a Psychological Blueprint

The Bible maps out the full range of human experience:

Psychological states → Fear, resentment, doubt, pride, humility, joy, depression.
Spiritual conditions → Blindness, revelation, repentance, redemption.
Emotional conditions → Love, hatred, anger, betrayal, grief, restoration.
Human conflict and resolution → Internal battles (like Jacob wrestling with God), external struggles (like David vs. Goliath), and deep transformations (like Paul’s conversion).

Every story is a mirror—it reveals something about my inner world and my life.

2. Becoming Every Character

When you become a biblical character, you are not just observing their journey—you experience it.

3. The Spirit of God as Mediator

What makes this possible? The Spirit of God.

Without the Spirit, the text remains words on a page.
With the Spirit, the text becomes alive within you.

This aligns with John 6:63:
“The words that I speak to you, they are spirit, and they are life.”

It also resonates with Hebrews 4:12:
“For the word of God is alive and active, sharper than any double-edged sword, penetrating even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

By allowing the Spirit to mediate your engagement with Scripture, you step into the eternal present—not merely reading history but becoming part of the divine unfolding.

4. The Bible as an Infinite Human Experience

The Bible describes every possible mental, spiritual, and emotional condition which is what makes it so unique as a Holy Book. It is very profound.

There is no experience a person can go through that is not reflected in Scripture.
It contains every triumph, every failure, every longing, and every transformation.

When you “become the thing,” you allow the text to shape your consciousness—not just as knowledge but as lived reality.

The Core Principle: Transformation Before Exposition

Before applying the Bible to others, we must let it convict and transform us. When we read about faith, obedience, sin, and redemption, we should first ask: How does this apply to me? What is God revealing about my own heart? Only then can we authentically share its message with others.

I call this—being the thing or becoming the thing. It transforms Scripture from something external into something internalized, lived, and embodied. When you read the words of Jesus as if you were saying them yourself, you are not merely studying His teachings but aligning yourself with them, experiencing them from within.

As a Jew, I could not recognize Jesus as the Messiah; I was unable to perceive Him as the Anointed One of God until I chose to see myself as anointed by God. In other words, I internalized Jesus—I became Him in the sense that I took on His anointing. I claimed His words as if they were my own. When asked if I believed in Jesus, I responded, “Everything He said, I say as well. Every word that came from His mouth, I speak and affirm.”

That was the moment of my spiritual rebirth—when I was born again. I was literally born of the Spirit, becoming a true son of God, just as Jesus is the Son of God. This does not mean that I became Jesus Himself, nor does it mean that I am the way, the truth, and the life in the way He declared in John 14:6. Rather, it means that I have accepted His words as my own and committed to living them out. Jesus Himself made it clear that even He did not act on His own authority: “The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works” (John 14:10). Just as Jesus fully embodied the will of the Father, I seek to fully embody His words. He also said in John 14:12: “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” This is the essence of Be the Thing. It is not just believing in Jesus from a distance but stepping into the reality of His words. If Jesus says we will do the works He did—and even greater works—then we must embrace His words as truth and live as if they are already manifest in us.

For example, when Jesus says, “I am the way, the truth, and the life” (John 14:6), I take those words into myself—not just understanding them, but living as if I embody that truth in my walk with God. Or when He says, “Love your enemies and pray for those who persecute you” (Matthew 5:44), I do not see it as a distant moral ideal, but as my personal conviction. Paul described this transformation in Galatians 2:20: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me.”

To Be the Thing is to take Jesus’ words so deeply into yourself that they become the reality of who you are. You speak His words, do His works, and walk in the same Spirit that He did—because He said that those who believe in Him will do the same and even greater.

So, am I saying that I am Jesus? No. Am I saying that I am literally “the way, the truth, and the life”? No. What I am saying is that I have become one with His words, just as He was one with the Father’s words. And in doing so, I have been spiritually reborn, living as a true son of God—just as He is the Son of God.

As Philippians 2:6 states, “Who, being in the form of God, thought it not robbery to be equal with God,” likewise, I did not consider it robbery to be one with Jesus. In this sense, I truly became a part of “the trinity,” as spoken of in John 17:23: “I in them, and You in Me, that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.”

When I started to internalize the Word, as Jesus internalized the Word, that is how the Word became flesh as me—just as Jesus, the Word, became flesh (John 1:14). This transformation is the fulfillment of what God declared in Ezekiel 11:19 and Ezekiel 36:26:

“I will give them one heart, and I will put a new spirit within them; and I will take the stony heart out of their flesh, and will give them a heart of flesh.”

This is how I internalized this, God is speaking directly to me about me: “I will give you one heart, and I will put a new spirit within you; I will remove your stony heart and give you a heart of flesh.”

This shift is not just a figurative change—it is the transition from the old covenant, where the law was written on stone tablets, to the new covenant, where the law is now written on my heart. Just as the commandments were once externally inscribed on stone, under the new covenant, the Spirit of God inscribes them within me. This is affirmed in Jeremiah 31:33:

“But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”

He is saying this to me: “But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in his inward parts, and write it in his heart; and will be his God, and he shall be my son.”

What was once rigid and lifeless, like stone, becomes alive within me—just as Jesus, the Word, became flesh. The commandments, no longer external rules, are now the very essence of my being, shaping my thoughts, desires, and actions from within. This is the work of the Spirit, transforming me from a law-keeper to living expressions of the law itself.

This is the true meaning of being born again—not merely adhering to doctrine, but allowing the Word to take root within me, shaping me into the image of Christ. It is in this transformation that I experience divine unity, the oneness Jesus prayed for in John 17:23.

Thus, to become the thing—to be Jesus as the anointed one—is to allow this internalization to take place, where the Word no longer remains external but becomes the living reality within me. This is the fulfillment of the Spirit’s work, moving me from stone to flesh, from commandments written on tablets to commandments written on my heart. From “stone” to “flesh”.

So what I have effectively done is to turn the KJV to the SLDV. This expanded version deepens my experience by fully integrating my transformation from stone to flesh, linking me with the Old and New Covenants, and emphasizing the Spirit’s role in making the Word a living reality within me.

This approach makes faith a lived reality rather than just an intellectual exercise. It’s a deeply spiritual way to engage with Scripture, where the text ceases to be separate from you and instead becomes part of who you are.

This is the essence of a spiritual approach to Scripture: not merely reading for information but for personal transformation. So, as you read this commentary for its meaning, find its meaning for you first before you try to pontificate on it.

Sidney Louis Davis, Jr.

To Part III