Ezekiel · Chapter 3

V. 1. Eat-This was done in a vision. Findeth-In the hand which was sent to him.

Verse 1. Eat this roll, and go speak] This must have passed in vision; but the meaning is plain. Receive my word—let it enter into thy Soul; digest it—let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven.

Verses 1-3. Son of man, eat that which thou findest — Chaldee, that which is given thee. Eat this roll — Receive into thy mind and heart, as certain and important truth, what is written therein: see note on Ezekiel 2:8, 9. So I opened my mouth, &c. — In my vision I thought I readily complied with God’s command, and ate the roll which he ordered me to eat. This was a sort of symbolical introduction of Ezekiel to the prophetic office, whereby he was fitted for, and enabled to discharge it. Thus Isaiah was in a vision fitted for it, by having his mouth touched with a live coal, taken from the altar by one of the seraphim; and Jeremiah, by having his mouth touched seemingly by the hand of God. And he said, Cause thy belly to eat — The mouth is the proper instrument for eating, but when food is digested, the belly is said to eat. As the belly often signifies in Scripture the mind, or secret thoughts, the expression here denotes the laying up this prophecy in his memory, and thoroughly considering and laying to heart its contents. And it was in my mouth as honey for sweetness — I took delight in having God’s secret counsels communicated to me, and in delivering his commands to my brethren; and was pleased with the hopes of being an instrument of the conversion and amendment at least of some of them. But when he afterward understood of what heavy tidings he was to be the messenger, and what predictions and denunciations of divine judgments and wrath he was to deliver to the people, and that he would be hated and persecuted on this account, his mind was filled with grief and anguish. Thus when St. John took the little book out of the angel’s hand, and ate it up, (Revelation 10:10,) though at first it was sweet as honey in his mouth, as soon as he had eaten it his belly was bitter; on which Bishop Newton remarks, “The knowledge of future things at first was pleasant, but the sad contents of the little book afterward filled his soul with sorrow.”

1-3. Ezekiel’s preparation for future speech, by making the truth which he was to utter a part of himself, required the co-operation of the human and the divine. God furnished the truth (Ezekiel 2:9) and caused him to eat it (verse 2); but it was also needed that Ezekiel should accept it of his own will and use all his energies in the attempt to assimilate it (verse 3). Notwithstanding the bitterness of the message it became sweet to the taste when obediently accepted. To the true prophet even “God’s bitter word is sweet.” (Compare Jeremiah 15:16; Psalm 19:10; Revelation 10:8-11.)

Verses 1-3. Son of man, eat that which thou findest — Chaldee, that which is given thee. Eat this roll — Receive into thy mind and heart, as certain and important truth, what is written therein: see note on Ezekiel 2:8, 9. So I opened my mouth, &c. — In my vision I thought I readily complied with God’s command, and ate the roll which he ordered me to eat. This was a sort of symbolical introduction of Ezekiel to the prophetic office, whereby he was fitted for, and enabled to discharge it. Thus Isaiah was in a vision fitted for it, by having his mouth touched with a live coal, taken from the altar by one of the seraphim; and Jeremiah, by having his mouth touched seemingly by the hand of God. And he said, Cause thy belly to eat — The mouth is the proper instrument for eating, but when food is digested, the belly is said to eat. As the belly often signifies in Scripture the mind, or secret thoughts, the expression here denotes the laying up this prophecy in his memory, and thoroughly considering and laying to heart its contents. And it was in my mouth as honey for sweetness — I took delight in having God’s secret counsels communicated to me, and in delivering his commands to my brethren; and was pleased with the hopes of being an instrument of the conversion and amendment at least of some of them. But when he afterward understood of what heavy tidings he was to be the messenger, and what predictions and denunciations of divine judgments and wrath he was to deliver to the people, and that he would be hated and persecuted on this account, his mind was filled with grief and anguish. Thus when St. John took the little book out of the angel’s hand, and ate it up, (Revelation 10:10,) though at first it was sweet as honey in his mouth, as soon as he had eaten it his belly was bitter; on which Bishop Newton remarks, “The knowledge of future things at first was pleasant, but the sad contents of the little book afterward filled his soul with sorrow.”

1-3. Ezekiel’s preparation for future speech, by making the truth which he was to utter a part of himself, required the co-operation of the human and the divine. God furnished the truth (Ezekiel 2:9) and caused him to eat it (verse 2); but it was also needed that Ezekiel should accept it of his own will and use all his energies in the attempt to assimilate it (verse 3). Notwithstanding the bitterness of the message it became sweet to the taste when obediently accepted. To the true prophet even “God’s bitter word is sweet.” (Compare Jeremiah 15:16; Psalm 19:10; Revelation 10:8-11.)

V. 3. Belly-The mouth is the proper instrument of eating, but when meat is digested, the belly is said to eat. Fill thy bowels-This denotes the fulness of the measure wherewith we should read, meditate, and digest the word of God. Honey-It was sweet to receive things by revelation from God, and so to converse with God. And usually the first part of the ministerial work is pleasant.

Verse 3. It was in my mouth as honey] It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favoured by the Supreme Being. In Revelation 10:10 we find St. John receiving a little book, which he ate, and found it sweet as honey in his mouth, but after he had eaten it, it made his belly bitter, signifying that a deep consideration of the awful matter contained in God’s word against sinners, which multitudes of them will turn to their endless confusion, must deeply afflict those who know any thing of the worth of an immortal spirit.

Verses 1-3. Son of man, eat that which thou findest — Chaldee, that which is given thee. Eat this roll — Receive into thy mind and heart, as certain and important truth, what is written therein: see note on Ezekiel 2:8, 9. So I opened my mouth, &c. — In my vision I thought I readily complied with God’s command, and ate the roll which he ordered me to eat. This was a sort of symbolical introduction of Ezekiel to the prophetic office, whereby he was fitted for, and enabled to discharge it. Thus Isaiah was in a vision fitted for it, by having his mouth touched with a live coal, taken from the altar by one of the seraphim; and Jeremiah, by having his mouth touched seemingly by the hand of God. And he said, Cause thy belly to eat — The mouth is the proper instrument for eating, but when food is digested, the belly is said to eat. As the belly often signifies in Scripture the mind, or secret thoughts, the expression here denotes the laying up this prophecy in his memory, and thoroughly considering and laying to heart its contents. And it was in my mouth as honey for sweetness — I took delight in having God’s secret counsels communicated to me, and in delivering his commands to my brethren; and was pleased with the hopes of being an instrument of the conversion and amendment at least of some of them. But when he afterward understood of what heavy tidings he was to be the messenger, and what predictions and denunciations of divine judgments and wrath he was to deliver to the people, and that he would be hated and persecuted on this account, his mind was filled with grief and anguish. Thus when St. John took the little book out of the angel’s hand, and ate it up, (Revelation 10:10,) though at first it was sweet as honey in his mouth, as soon as he had eaten it his belly was bitter; on which Bishop Newton remarks, “The knowledge of future things at first was pleasant, but the sad contents of the little book afterward filled his soul with sorrow.”

Verse 3. The roll—was in my mouth as honey. To taste the good word of God is pleasant; but it was bitter in the belly with regard to imprisonment and martyrdom. Revelation 10:9. No matter; the sweetness is ultimately superior to the gall. See ver. 25.

1-3. Ezekiel’s preparation for future speech, by making the truth which he was to utter a part of himself, required the co-operation of the human and the divine. God furnished the truth (Ezekiel 2:9) and caused him to eat it (verse 2); but it was also needed that Ezekiel should accept it of his own will and use all his energies in the attempt to assimilate it (verse 3). Notwithstanding the bitterness of the message it became sweet to the taste when obediently accepted. To the true prophet even “God’s bitter word is sweet.” (Compare Jeremiah 15:16; Psalm 19:10; Revelation 10:8-11.)

V. 4. Speak-What things I shall shew thee, and in what words I shall declare them to thee.

4-7. The prophet having learned the character of the message he is expected to deliver, Jehovah urges him to immediate action. Although no word is recorded one can be sure that there has come into the prophet’s mind, and perhaps been uttered by his lips, the self-depreciative argument against his acceptance of the commission which Moses had uttered many centuries before: “O my Lord, I am not eloquent,… but I am slow of speech, and of a slow tongue” (Exodus 4:10). Jehovah replies: Thou art not sent, as Moses was, to a foreign people, “of dark speech and heavy tongue,” but to your own countrymen. Thou art not sent to the Babylonian capital, amidst the strange multitude of many peoples “whose words thou canst not understand,” but to those who speak your own language. There is no need of any gift of tongues. But do not be deceived, it is not eloquence that you need any more than Moses did. Even the Assyrians would listen to your broken and stammering message with more respect than will these men, so “stiff of forehead and hard-hearted,” even though your words be like music (Ezekiel 33:32). It is not the manner, but the message to which they object. “They will not hearken unto thee; for they will not hearken unto me.”

Verse 5. Thou art not sent to a people of a strange speech] I neither send thee to thy adversaries, the Chaldeans, nor to the Medes and Persians, their enemies. Even these would more likely have hearkened unto thee than thy own countrymen.

Verses 5-8. Thou art not sent to a people of a strange speech — It would be a great addition to the burden of thy office if thou wert sent, as Jonah was, as a prophet to a foreign nation, and to a people whose language thou couldest not understand, nor they thine. Not to many people of a strange speech, &c. — God seems, as it were, to hint here that the time would come when he should order his messengers to go to many people of a strange speech, and should find those who would obey him in this. The apostles, evangelists, and other first preachers of the gospel, were sent to such a people, or rather to all nations, however difficult and strange their language was. Surely, had I sent thee to them, they would have hearkened, &c. — And yet, in all appearance, even a strange nation, who could not understand thy words plainly, or without the greatest difficulty, would have hearkened to thy preaching sooner than the house of Israel, so corrupt are they become. Behold, I have made thy face strong, &c. — Do but thou obey me in what I command thee, and I will give thee courage and firmness proportionable to the hardiness and insolence of those thou hast to deal with.

4-7. The prophet having learned the character of the message he is expected to deliver, Jehovah urges him to immediate action. Although no word is recorded one can be sure that there has come into the prophet’s mind, and perhaps been uttered by his lips, the self-depreciative argument against his acceptance of the commission which Moses had uttered many centuries before: “O my Lord, I am not eloquent,… but I am slow of speech, and of a slow tongue” (Exodus 4:10). Jehovah replies: Thou art not sent, as Moses was, to a foreign people, “of dark speech and heavy tongue,” but to your own countrymen. Thou art not sent to the Babylonian capital, amidst the strange multitude of many peoples “whose words thou canst not understand,” but to those who speak your own language. There is no need of any gift of tongues. But do not be deceived, it is not eloquence that you need any more than Moses did. Even the Assyrians would listen to your broken and stammering message with more respect than will these men, so “stiff of forehead and hard-hearted,” even though your words be like music (Ezekiel 33:32). It is not the manner, but the message to which they object. “They will not hearken unto thee; for they will not hearken unto me.”

V. 6. Many people-Divers nations, that thou shouldest need divers tongues, to speak to them all in their own language.

Verses 5-8. Thou art not sent to a people of a strange speech — It would be a great addition to the burden of thy office if thou wert sent, as Jonah was, as a prophet to a foreign nation, and to a people whose language thou couldest not understand, nor they thine. Not to many people of a strange speech, &c. — God seems, as it were, to hint here that the time would come when he should order his messengers to go to many people of a strange speech, and should find those who would obey him in this. The apostles, evangelists, and other first preachers of the gospel, were sent to such a people, or rather to all nations, however difficult and strange their language was. Surely, had I sent thee to them, they would have hearkened, &c. — And yet, in all appearance, even a strange nation, who could not understand thy words plainly, or without the greatest difficulty, would have hearkened to thy preaching sooner than the house of Israel, so corrupt are they become. Behold, I have made thy face strong, &c. — Do but thou obey me in what I command thee, and I will give thee courage and firmness proportionable to the hardiness and insolence of those thou hast to deal with.

4-7. The prophet having learned the character of the message he is expected to deliver, Jehovah urges him to immediate action. Although no word is recorded one can be sure that there has come into the prophet’s mind, and perhaps been uttered by his lips, the self-depreciative argument against his acceptance of the commission which Moses had uttered many centuries before: “O my Lord, I am not eloquent,… but I am slow of speech, and of a slow tongue” (Exodus 4:10). Jehovah replies: Thou art not sent, as Moses was, to a foreign people, “of dark speech and heavy tongue,” but to your own countrymen. Thou art not sent to the Babylonian capital, amidst the strange multitude of many peoples “whose words thou canst not understand,” but to those who speak your own language. There is no need of any gift of tongues. But do not be deceived, it is not eloquence that you need any more than Moses did. Even the Assyrians would listen to your broken and stammering message with more respect than will these men, so “stiff of forehead and hard-hearted,” even though your words be like music (Ezekiel 33:32). It is not the manner, but the message to which they object. “They will not hearken unto thee; for they will not hearken unto me.”

V. 7. All-The far greater part, tho’ not every particular person.

Verse 7. Impudent and hard-hearted.] “Stiff of forehead, and hard of heart.”—Margin. The marginal readings on several verses here are very nervous and very correct.

Verses 5-8. Thou art not sent to a people of a strange speech — It would be a great addition to the burden of thy office if thou wert sent, as Jonah was, as a prophet to a foreign nation, and to a people whose language thou couldest not understand, nor they thine. Not to many people of a strange speech, &c. — God seems, as it were, to hint here that the time would come when he should order his messengers to go to many people of a strange speech, and should find those who would obey him in this. The apostles, evangelists, and other first preachers of the gospel, were sent to such a people, or rather to all nations, however difficult and strange their language was. Surely, had I sent thee to them, they would have hearkened, &c. — And yet, in all appearance, even a strange nation, who could not understand thy words plainly, or without the greatest difficulty, would have hearkened to thy preaching sooner than the house of Israel, so corrupt are they become. Behold, I have made thy face strong, &c. — Do but thou obey me in what I command thee, and I will give thee courage and firmness proportionable to the hardiness and insolence of those thou hast to deal with.

4-7. The prophet having learned the character of the message he is expected to deliver, Jehovah urges him to immediate action. Although no word is recorded one can be sure that there has come into the prophet’s mind, and perhaps been uttered by his lips, the self-depreciative argument against his acceptance of the commission which Moses had uttered many centuries before: “O my Lord, I am not eloquent,… but I am slow of speech, and of a slow tongue” (Exodus 4:10). Jehovah replies: Thou art not sent, as Moses was, to a foreign people, “of dark speech and heavy tongue,” but to your own countrymen. Thou art not sent to the Babylonian capital, amidst the strange multitude of many peoples “whose words thou canst not understand,” but to those who speak your own language. There is no need of any gift of tongues. But do not be deceived, it is not eloquence that you need any more than Moses did. Even the Assyrians would listen to your broken and stammering message with more respect than will these men, so “stiff of forehead and hard-hearted,” even though your words be like music (Ezekiel 33:32). It is not the manner, but the message to which they object. “They will not hearken unto thee; for they will not hearken unto me.”

V. 8. I have-I have given thee, constancy, and manly carriage. The more impudent wicked people are in their opposition to religion, the more openly and resolutely should God’s people appear in the practice and defence of it.

Verses 5-8. Thou art not sent to a people of a strange speech — It would be a great addition to the burden of thy office if thou wert sent, as Jonah was, as a prophet to a foreign nation, and to a people whose language thou couldest not understand, nor they thine. Not to many people of a strange speech, &c. — God seems, as it were, to hint here that the time would come when he should order his messengers to go to many people of a strange speech, and should find those who would obey him in this. The apostles, evangelists, and other first preachers of the gospel, were sent to such a people, or rather to all nations, however difficult and strange their language was. Surely, had I sent thee to them, they would have hearkened, &c. — And yet, in all appearance, even a strange nation, who could not understand thy words plainly, or without the greatest difficulty, would have hearkened to thy preaching sooner than the house of Israel, so corrupt are they become. Behold, I have made thy face strong, &c. — Do but thou obey me in what I command thee, and I will give thee courage and firmness proportionable to the hardiness and insolence of those thou hast to deal with.

8, 9. Jehovah declares that though the people to whom he will speak “are stiff-faced” and “hard of heart,” he himself will make the prophet as strong and persistent as they, with a forehead hard as adamant, or “diamond” (Kautzsch; see also Jeremiah 17:1). He need not fear them nor their looks, “for they are a rebellious house.” Loyalty is stronger than rebellion, and righteousness may well be braver than sin. (Compare Isaiah 50:7.)

Ver. 9. As an adamant, harder than flint. See on Zechariah 7:12.

8, 9. Jehovah declares that though the people to whom he will speak “are stiff-faced” and “hard of heart,” he himself will make the prophet as strong and persistent as they, with a forehead hard as adamant, or “diamond” (Kautzsch; see also Jeremiah 17:1). He need not fear them nor their looks, “for they are a rebellious house.” Loyalty is stronger than rebellion, and righteousness may well be braver than sin. (Compare Isaiah 50:7.)

10, 11. The repetition of the commands Receive… hear… go shows the hesitancy of the prophet. The repetition of the statement Thus saith the Lord is both a warning and an encouragement. It warns the prophet of the awful sin of disobedience; it encourages him: because any message that comes directly from the Lord Jehovah a man ought to be willing to deliver to the people, whether they will listen to it or not.

THE PREACHER’S BITTERNESS OF SPIRIT, AND HIS UTTER DISCOMFITURE IN

V. 11. Captivity-Of the first captivity under Jeconiah’s reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar.

Verses 11-13. Go to them of the captivity — Namely, those made captives with thyself in the reign of King Jehoiachin. Then the spirit took me up — Carried me from the place where I was before, when I saw the vision mentioned Ezekiel 1:3, 4, to my countrymen and fellow-captives. And I heard behind me a voice of a great rushing — Emblematical, probably, of the great commotions and troubles he was to foretel, and which were to ensue. Or he means a great sound, arising from many articulate voices joined together, and pronouncing the following words: Blessed be the glory of the Lord — Praised be the gloriously holy and just God, or adored be the displays of his glory in all his dispensations. This sound seems to have been that of a chorus of angels, approving of and celebrating the judgments of God; from his place — “Whatever place God honours with his especial presence is equivalent to his temple, and there the angels always attend upon his Divine Majesty to give him the honour due unto his name: see Genesis 28:13-19. The words imply, that though God should forsake his temple, and destroy the place that was called by his name, yet his presence would make a temple of every place, and multitudes of the heavenly host would always be ready to do him service.” Also the noise of the wings of the living creatures, and of the wheels over against them — To signify that both angels and all inferior instruments were busy at work to execute judgment according to their commission; and that the wheels of providence moved in concert with the wings of the living creatures, or the efforts of angels, to accomplish the divine purposes.

10, 11. The repetition of the commands Receive… hear… go shows the hesitancy of the prophet. The repetition of the statement Thus saith the Lord is both a warning and an encouragement. It warns the prophet of the awful sin of disobedience; it encourages him: because any message that comes directly from the Lord Jehovah a man ought to be willing to deliver to the people, whether they will listen to it or not.

THE PREACHER’S BITTERNESS OF SPIRIT, AND HIS UTTER DISCOMFITURE IN

V. 12. A voice-An articulate sound, of many angels, attended with the rushing of the wheels, added to the noise of their wings. Blessed-Praised be the gloriously holy and just God. His place-Coming down from heaven.

Verse 12. Then the Spirit took me up] This, as Calmet remarks, has been variously understood. 1. An impetuous wind carried him to the place where his brethren sojourned. 2. The Holy Spirit, which filled his heart, transported him in a moment to the place where the captives were. 3. Or, he was so transported with heavenly ardour in his mind, that he ran immediately off, and seemed to fly to the place where God commanded him to go. The promptitude and impetuosity of his spirit seemed to furnish him with wings on the occasion. However this may be understood, the going to the captives was real.

A voice of a great rushing] This was the noise made by the wings of the living creatures that formed the chariot of Jehovah. See the notes on chap

1. and 10.

Blessed be the glory of the Lord] Probably the acclamation of the living creatures: “Let God be blessed from the throne of his glory! He deserves the praises of his creatures in all the dispensations of his mercy and justice, of his providence and grace.”

Verses 11-13. Go to them of the captivity — Namely, those made captives with thyself in the reign of King Jehoiachin. Then the spirit took me up — Carried me from the place where I was before, when I saw the vision mentioned Ezekiel 1:3, 4, to my countrymen and fellow-captives. And I heard behind me a voice of a great rushing — Emblematical, probably, of the great commotions and troubles he was to foretel, and which were to ensue. Or he means a great sound, arising from many articulate voices joined together, and pronouncing the following words: Blessed be the glory of the Lord — Praised be the gloriously holy and just God, or adored be the displays of his glory in all his dispensations. This sound seems to have been that of a chorus of angels, approving of and celebrating the judgments of God; from his place — “Whatever place God honours with his especial presence is equivalent to his temple, and there the angels always attend upon his Divine Majesty to give him the honour due unto his name: see Genesis 28:13-19. The words imply, that though God should forsake his temple, and destroy the place that was called by his name, yet his presence would make a temple of every place, and multitudes of the heavenly host would always be ready to do him service.” Also the noise of the wings of the living creatures, and of the wheels over against them — To signify that both angels and all inferior instruments were busy at work to execute judgment according to their commission; and that the wheels of providence moved in concert with the wings of the living creatures, or the efforts of angels, to accomplish the divine purposes.

Ver. 12. Blessed be the glory of the Lord from his place. When the ark moved the levites sung, “Let God arise, let his enemies be scattered.” Psalm 68:1. The seraphim sung eulogies to the Messiah, who is doxa tou Qeou, the glory of God, being in himself the fulness of the Deity. Revelation 5:12.

THE PRESENCE OF HIS FIRST CONGREGATION, 12-15.

Here the turbulent, passionate nature of the prophet displays itself. This is not at all inconsistent with sensitiveness and tenderness. St. John was by nature a “son of thunder.” Both of these great spirits needed to feel the controlling “hand of the Lord” upon them. Ezekiel, as he heard Jehovah’s plan for him grew hot, and angry, and bitter(verse 14). “A” spirit controlled him then (Hebrews). It was only after a second visit from Jehovah that “the” spirit came to him (verse 24), and he needed no compulsion henceforth to drive him to his work.

12. The spirit took me up — Literally, a spirit, or wind. (Compare Ezekiel 1:4.) Perhaps the meaning is that the whirlwind lifted him when the glory departed, and notwithstanding his rebellion of spirit took him to his disagreeable lifework; perhaps it refers only to inner compulsion (verse 14). I heard behind me… a great rushing — The chariot of Jehovah leaves at the same time as the prophet, and in the distance he hears the wings of the cherubim “kiss” each other, and the noise of the wheels “beside them,” as they rush forward (verse 13; compare Ezekiel 1:9, 11, 23). Saying, Blessed be the glory of the Lord from his place — The text here is almost untranslatable, but by the change of one letter we get a reading corresponding to the parallel passages when the glory of the Lord was lifted up (Ezekiel 1:19-24; 10:5, 19; 11:22, 23).

V. 13. Rushing-The wheels of providence moved over against the angels, and in concert with them.

Verse 13. A great rushing.] All the living creatures and the wheels being then in motion.

Verses 11-13. Go to them of the captivity — Namely, those made captives with thyself in the reign of King Jehoiachin. Then the spirit took me up — Carried me from the place where I was before, when I saw the vision mentioned Ezekiel 1:3, 4, to my countrymen and fellow-captives. And I heard behind me a voice of a great rushing — Emblematical, probably, of the great commotions and troubles he was to foretel, and which were to ensue. Or he means a great sound, arising from many articulate voices joined together, and pronouncing the following words: Blessed be the glory of the Lord — Praised be the gloriously holy and just God, or adored be the displays of his glory in all his dispensations. This sound seems to have been that of a chorus of angels, approving of and celebrating the judgments of God; from his place — “Whatever place God honours with his especial presence is equivalent to his temple, and there the angels always attend upon his Divine Majesty to give him the honour due unto his name: see Genesis 28:13-19. The words imply, that though God should forsake his temple, and destroy the place that was called by his name, yet his presence would make a temple of every place, and multitudes of the heavenly host would always be ready to do him service.” Also the noise of the wings of the living creatures, and of the wheels over against them — To signify that both angels and all inferior instruments were busy at work to execute judgment according to their commission; and that the wheels of providence moved in concert with the wings of the living creatures, or the efforts of angels, to accomplish the divine purposes.

THE PRESENCE OF HIS FIRST CONGREGATION, 12-15.

Here the turbulent, passionate nature of the prophet displays itself. This is not at all inconsistent with sensitiveness and tenderness. St. John was by nature a “son of thunder.” Both of these great spirits needed to feel the controlling “hand of the Lord” upon them. Ezekiel, as he heard Jehovah’s plan for him grew hot, and angry, and bitter(verse 14). “A” spirit controlled him then (Hebrews). It was only after a second visit from Jehovah that “the” spirit came to him (verse 24), and he needed no compulsion henceforth to drive him to his work.

12. The spirit took me up — Literally, a spirit, or wind. (Compare Ezekiel 1:4.) Perhaps the meaning is that the whirlwind lifted him when the glory departed, and notwithstanding his rebellion of spirit took him to his disagreeable lifework; perhaps it refers only to inner compulsion (verse 14). I heard behind me… a great rushing — The chariot of Jehovah leaves at the same time as the prophet, and in the distance he hears the wings of the cherubim “kiss” each other, and the noise of the wheels “beside them,” as they rush forward (verse 13; compare Ezekiel 1:9, 11, 23). Saying, Blessed be the glory of the Lord from his place — The text here is almost untranslatable, but by the change of one letter we get a reading corresponding to the parallel passages when the glory of the Lord was lifted up (Ezekiel 1:19-24; 10:5, 19; 11:22, 23).

V. 14. Spirit-Caught him up into the air. Took-Carried me to the place where the captive Jews were crowded together. Bitterness-Not at all pleased with my work. He went in the heat of his spirit; because of the discouragements he foresaw he should meet with. But the hand of the Lord was strong upon him, not only to compel him to the work, but to fit him for it.

Verse 14. I went in bitterness] Being filled with indignation at the wickedness and obstinacy of my people, I went, determining to speak the word of God without disguise, and to reprove them sharply for their rebellion; and yet I was greatly distressed because of the heavy message which I was commanded to deliver.

Verse 14. So the spirit lifted me up and took me away — Caught me up into the air, and carried me, (as Philip was carried away from the eunuch,) and brought me to the place where I was to deliver my message, the place where the captive Jews were settled in great numbers: compare 1 Kings 18:12; 2 Kings 2:16; Acts 8:39. I went in bitterness, &c. — I went in grief and anguish of mind, on account of the grievous things I was to declare to them, and the offence I foresaw I should give, and the opposition and ill treatment I should meet with. But the hand of the Lord was strong upon me — Urging and impelling, as well as empowering me to execute my commission.

Ver. 14. So the Spirit lifted me up, and took me away. I went with eager steps, though with bitterness and grief, to give battle to the errors, to the contumacious temper and habit which had borne away the captives. Never surely was soil less favourable to agriculture.

14. I went in bitterness, in the heat of my spirit — The taste that was at first sweet (verse 3) is now bitter. (Compare Revelation 10:9, 10; Matthew 26:41.) The bitterness is an angry bitterness (Judges 18:25; 2 Samuel 17:8), and the heat of spirit is the hotness of wrath. (See notes Ezekiel 2:8; 3:10, 11.) Almost all expositors believe this to have been fury against the sins which he was about to condemn (compare Jeremiah 6:11); but his spirit toward his countrymen in other passages, taken in connection with all the circumstances of his call and his refusal to speak until again and again God had appeared to him and warned him not to rebel, declaring that if he did not warn the people their blood would be upon his own head (verse 20), added to the repeated statement that he only succeeded finally in doing as he was commanded because the hand of the Lord was heavy upon him, leads us to the conclusion that this bitterness and heat of spirit was caused by the prophet’s unwillingness to enter upon the work to which God called him. (Compare Jonah 1:3; 4:1.) The utter inadequacy of the usual explanation is illustrated in the Expositor’s Bible, where this “bitterness” and “heat” is declared to be due to the “mental prostration” produced by the vision, or, as Bertholet more bluntly puts it, “it was a psychological reaction from his cataleptic state.”(!) Rather see our notes Ezekiel 2:8; 3:10, 11, 15-21; 16:44.

V. 15. Tel-abib-A part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. By-On that part of the river Chebar, which runs west-ward of Tel-abib. Where-Where I found them sitting astonished, at the sight of their change from freedom and honour to servitude and shame. Seven days-Mourning no doubt all that while, and waiting ‘till the spirit of prophecy should open his mouth.

Verse 15. Then I came to them of the captivity — To those of my countrymen who were captives, at Tel-abib. The prophet was before at some distance from this place, though on the same river, and these therefore must have been a distinct colony of captives from those mentioned Ezekiel 1:1, 3: see verse 23 of this chapter. And I sat where they sat — This translation is according to the Vulgate, sedi, ubi illi sedebant. But Bishop Newcome renders the Hebrew, I dwelt where they dwelt; that is, I took up my residence among them; and remained there astonished seven days — “Having my spirit wholly cast down and amazed, under the apprehension of these terrible judgments, which were to come upon my nation, and of which I was to be the messenger: see the margin. Seven days was the space of time appointed for mourning.” — Lowth. But the Vulgate, instead of astonished, reads mærens, mourning; and some render the clause, I remained there among them solitary seven days: supposing the meaning to be, that the prophet stayed that time among them, without saying any thing particular to them, or acquainting them that he was appointed to the prophetic office, in order that he might observe their actions and manner of life, and so might the better know how to address them in the discharge of his office, and what reproofs it would be most proper to give them.

Ver. 15. I came to them of the captivity at Tel-abib, a compound name; tell or tail, a heap, and abib, spices, fruits, corn, &c. It was a country of Mesopotamia, through which the Chebar flowed. And remained there astonished among them seven days. Joseph mourned seven days for Jacob. Job’s friends also sat thus astonished for seven days. The custom is mentioned in the Apocrypha. Ecclus. 22:13. It imported the highest expression of grief, and gave the prophet time to be acquainted with their life and manners.

15. Tel-abib — This was the name of the village where most of the Hebrew community seems to have resided, on the river Chebar. (Compare Ezekiel 1:3.) The meaning of the term is given differently by different scholars; for example, Kuenen, following the Vulgate, “Cornear Hill;” Fred. Delitzsch, “Forest Hill;” more recently, “Mound of the Storm” (Pinches), or, “Hill of the Deluge” (Haupt). All over Mesopotamia are ancient mounds, or “tells.” This word may indicate that the Israelites resided on or near the ruins of an ancient city (Abib). I sat where they sat — Literally, to where they lived. Toy translates the latter half of the verse, “and sat there among them seven days dismayed.” Astonished… seven days — Kautzsch, “staring;” that is, dumb and motionless. This does not seem to have been a silence commanded of God, such as occurred later (verse 26). God had again and again commanded Ezekiel to “speak” (Ezekiel 2:4, 7; 3:4, 11); but through bitterness of spirit the prophet remained silent. The vision was over, and he found himself, as if carried by the wind, before the very people whom Jehovah had commanded him to rebuke. But they were his neighbors and countrymen, and companions in affliction, and for seven days the prophet remained silent. Perhaps he was physically overcome by the vision, perhaps humility and lack of self-confidence may partially explain this conduct, but more probably it was a deep repugnance to the task assigned him. He only remained on the spot because the hand of the Lord “was heavy upon him” (verse 14). His body was controlled by that Hand as if he, too, were a “wheel” or a “living creature;” yet his tongue was free, and his rebellious spirit refused to utter the awful message which he had seen written in the roll (Ezekiel 2:9; Job 2:13).

JEHOVAH AGAIN LAYS HIS HAND UPON THE PROPHET AND RECOMMISSIONS

Verse 16. I came to them of the captivity] Because the hand of the Lord was strong upon him and supported him, he soon reached the place. Tel-abib] byba lt “a heap of corn.” So the Vulgate: acervum novarum frugum, “a heap of new fruits.” [Syriac] letola chib, “to the hill Chib,” or the hill of grief.—Syriac.

Seven days.] Perhaps God kept him all this time without an immediate revelation, that the bitterness and heat of spirit of which he speaks above might be subdued, and that he might speak God’s words in God’s own Spirit. Had he gone in a better spirit he had probably been employed in his work as soon as he had gained the place of labour.

Verses 16-19. And at the end of seven days — During which time the prophet had sufficient opportunity to observe their manners and prevailing vices; the word of the Lord came to me — Informing me more particularly what my office was, and what the duty of that office. Son of man, I have made thee a watchman, &c. — Prophets have the title of watchmen given them; because, like watchmen placed on towers to discern and give notice of any dangers that may be approaching, they, by their prophetical spirit, were enabled to foresee the evils coming upon the ungodly, and were bound to give people timely notice, that they might avoid them by true repentance and reformation. When I say — By the threatenings of my word, or by my spirit exciting thee to give seasonable and necessary reproofs and warnings; unto the wicked — Any wicked person whatever, poor or rich, mean or mighty. Thou shalt surely die — Both temporally and eternally, unless thy sincere repentance prevent this destruction; and thou givest him not warning — As thy office indispensably requires thee to do; the same wicked man shall die in his iniquity — Shall depart this life in a state of sin and guilt, and be condemned to those punishments to which temporal death translates sinners; for his ignorance will not procure him impunity. But his blood will I require at thy hand — “Thou shalt be accountable for the loss of his soul, Just as a man’s blood is laid to the charge of him who is any way accessory to his death.” Yet if thou warn the wicked, and he turn not — But still go on in his trespasses, unawakened and unreformed; he shall die, but thou hast delivered thy soul — Thou shalt be clear from the guilt of being accessory to his destruction.

HIM WITH INCREASED SOLEMNITY, 16-21.

16. At the end of seven days — God was tender with the disobedient prophet; for the task was far harder than Jonah’s or Moses’, in that it was not the heathen, but his own friends whom he must condemn and from whom he must receive scorn. What he was to say would seem to them both treason and blasphemy; for he was commanded to utter words against Israel and the holy city and the holy temple as terrible as former prophets had been commanded to speak against Egypt or Philistia or Babylon. No wonder the tongue of the prophet was paralyzed even as he attempted to obey. For an entire week Jehovah watched the inward struggle, and then again spoke to him of the heinousness of his rebellion, explaining to him that silence on his part would not cause the escape of his guilty countrymen and would bring bloodguiltiness upon his own soul.

Verse 17. I have made thee a watchman] The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me. God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than TRADITIONS, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.

Verses 16-19. And at the end of seven days — During which time the prophet had sufficient opportunity to observe their manners and prevailing vices; the word of the Lord came to me — Informing me more particularly what my office was, and what the duty of that office. Son of man, I have made thee a watchman, &c. — Prophets have the title of watchmen given them; because, like watchmen placed on towers to discern and give notice of any dangers that may be approaching, they, by their prophetical spirit, were enabled to foresee the evils coming upon the ungodly, and were bound to give people timely notice, that they might avoid them by true repentance and reformation. When I say — By the threatenings of my word, or by my spirit exciting thee to give seasonable and necessary reproofs and warnings; unto the wicked — Any wicked person whatever, poor or rich, mean or mighty. Thou shalt surely die — Both temporally and eternally, unless thy sincere repentance prevent this destruction; and thou givest him not warning — As thy office indispensably requires thee to do; the same wicked man shall die in his iniquity — Shall depart this life in a state of sin and guilt, and be condemned to those punishments to which temporal death translates sinners; for his ignorance will not procure him impunity. But his blood will I require at thy hand — “Thou shalt be accountable for the loss of his soul, Just as a man’s blood is laid to the charge of him who is any way accessory to his death.” Yet if thou warn the wicked, and he turn not — But still go on in his trespasses, unawakened and unreformed; he shall die, but thou hast delivered thy soul — Thou shalt be clear from the guilt of being accessory to his destruction.

Ver. 17. I have made thee a watchman to the house of Israel. Many brigades have been cut off, and many cities surprised, where the watchman has been asleep. Concerning the punishment of the watchman, there was no variation of opinion; he must die. The watchman on the tower of Jezreel gave timely notice of the approach of Jehu; but the court, instead of flying to arms, sent to know whether it were peace or war. They perished by infatuation, in not obeying the watchman’s voice. But spiritual watchmen have the charge of souls, as well as that of nations. What a dread responsibility, while the youthful and the gay are slumbering on the lap of pleasure, the merchants and manufacturers in full pursuit of gain, the conscience of the more enlightened soothed with scepticism and seared with crime. Nay, worse, the watchmen themselves are largely identified with the slumbering crowd. Then let those that are awake cry aloud, and spare not. Isaiah 62:1.

17-21. Jehovah uses a figure to describe the prophet’s duty with which doubtless Ezekiel was well acquainted (Jeremiah 6:17). A silent prophet is like the watchman who, sleeping at his post, fails to warn the city of danger. Such a sentinel is guilty of death. If he gives the warning, some may save themselves; but even if no one is saved, the sentinel is guiltless. Just so with the prophet. If he does not reprove the people for their sins, he is guilty of a capital crime. If he utters the word of warning, they may repent and escape punishment; but whether they repent or not, the watchman has delivered his soul. The principles of judgment are here emphasized with special reference to the prophet. In chaps. xviii and xxxiii they are more fully explained with reference to the disobedient people to whom he speaks.

Verse 18. Thou shalt surely die] That is, If he turn not from his wickedness, and thou givest him not warning, as above, he shalt die in his iniquity, which he should not have committed; but his blood will I require at thy hand—I will visit thy soul for the loss of his. O how awful is this! Hear it, ye priests, ye preachers, ye ministers of the Gospel; ye, especially, who have entered into the ministry for a living, ye who gather a congregation to yourselves that ye may feed upon their fat, and clothe yourselves with their wool; in whose parishes and in whose congregations souls are dying unconverted from day to day, who have never been solemnly warned by you, and to whom you have never shown the way of salvation, probably because ye know nothing of it yourselves! O what a perdition awaits you! To have the blood of every soul that has died in your parishes or in your congregations unconverted laid at your door! To suffer a common damnation for every soul that perishes through your neglect! How many loads of endless wo must such have to bear! Ye take your tithes, your stipends, or your rents, to the last grain, and the last penny; while the souls over whom you made yourselves watchmen have perished, and are perishing, through your neglect. O worthless and hapless men! better for you had ye never been born! Vain is your boast of apostolical authority, while ye do not the work of apostles! Vain your boast of orthodoxy, while ye neither show nor know the way of salvation! Vain your pretensions to a Divine call, when ye do not the work of evangelists! The state of the most wretched of the human race is enviable to that of such ministers, pastors, teachers, and preachers.

But let not this discourage the faithful minister who teaches every man, and warns every man, in all wisdom, that he may present every man perfect to Christ Jesus. If after such teaching and warning they will sin on, and die in their sins, their blood will be upon themselves; but thou, O man of God, hast delivered thine own soul.

Verses 16-19. And at the end of seven days — During which time the prophet had sufficient opportunity to observe their manners and prevailing vices; the word of the Lord came to me — Informing me more particularly what my office was, and what the duty of that office. Son of man, I have made thee a watchman, &c. — Prophets have the title of watchmen given them; because, like watchmen placed on towers to discern and give notice of any dangers that may be approaching, they, by their prophetical spirit, were enabled to foresee the evils coming upon the ungodly, and were bound to give people timely notice, that they might avoid them by true repentance and reformation. When I say — By the threatenings of my word, or by my spirit exciting thee to give seasonable and necessary reproofs and warnings; unto the wicked — Any wicked person whatever, poor or rich, mean or mighty. Thou shalt surely die — Both temporally and eternally, unless thy sincere repentance prevent this destruction; and thou givest him not warning — As thy office indispensably requires thee to do; the same wicked man shall die in his iniquity — Shall depart this life in a state of sin and guilt, and be condemned to those punishments to which temporal death translates sinners; for his ignorance will not procure him impunity. But his blood will I require at thy hand — “Thou shalt be accountable for the loss of his soul, Just as a man’s blood is laid to the charge of him who is any way accessory to his death.” Yet if thou warn the wicked, and he turn not — But still go on in his trespasses, unawakened and unreformed; he shall die, but thou hast delivered thy soul — Thou shalt be clear from the guilt of being accessory to his destruction.

18. In his iniquity — Perhaps, through his iniquity. “It is of the nature of sin that it is made the instrument of its own punishment (Job 8:4).” — Davidson.

Verses 16-19. And at the end of seven days — During which time the prophet had sufficient opportunity to observe their manners and prevailing vices; the word of the Lord came to me — Informing me more particularly what my office was, and what the duty of that office. Son of man, I have made thee a watchman, &c. — Prophets have the title of watchmen given them; because, like watchmen placed on towers to discern and give notice of any dangers that may be approaching, they, by their prophetical spirit, were enabled to foresee the evils coming upon the ungodly, and were bound to give people timely notice, that they might avoid them by true repentance and reformation. When I say — By the threatenings of my word, or by my spirit exciting thee to give seasonable and necessary reproofs and warnings; unto the wicked — Any wicked person whatever, poor or rich, mean or mighty. Thou shalt surely die — Both temporally and eternally, unless thy sincere repentance prevent this destruction; and thou givest him not warning — As thy office indispensably requires thee to do; the same wicked man shall die in his iniquity — Shall depart this life in a state of sin and guilt, and be condemned to those punishments to which temporal death translates sinners; for his ignorance will not procure him impunity. But his blood will I require at thy hand — “Thou shalt be accountable for the loss of his soul, Just as a man’s blood is laid to the charge of him who is any way accessory to his death.” Yet if thou warn the wicked, and he turn not — But still go on in his trespasses, unawakened and unreformed; he shall die, but thou hast delivered thy soul — Thou shalt be clear from the guilt of being accessory to his destruction.

17-21. Jehovah uses a figure to describe the prophet’s duty with which doubtless Ezekiel was well acquainted (Jeremiah 6:17). A silent prophet is like the watchman who, sleeping at his post, fails to warn the city of danger. Such a sentinel is guilty of death. If he gives the warning, some may save themselves; but even if no one is saved, the sentinel is guiltless. Just so with the prophet. If he does not reprove the people for their sins, he is guilty of a capital crime. If he utters the word of warning, they may repent and escape punishment; but whether they repent or not, the watchman has delivered his soul. The principles of judgment are here emphasized with special reference to the prophet. In chaps. xviii and xxxiii they are more fully explained with reference to the disobedient people to whom he speaks.

V. 20. I Lay-Permit it to be laid before him. He shall-Perish in his sin. Remembered-Shall not be profitable to him; “he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness.”

Verse 20. When a righteous man doth turn from his righteousness] Which these words plainly state he may do, and commit iniquity, and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood-the life and salvation, of this person also will God require at the watchman’s hand. Pastor hunc occidit, quia eum tacendo morti tradidit. “This man the pastor kills; for in being silent, he delivers him over to death.”—GREGORY. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall. And I lay a stumbling-block before him] That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.

Verses 20, 21. Again, When a righteous man — One truly righteous, and devoted to the love and service of God in heart and life; one whose person is justified, whose nature is renewed, and whose practice is conformed to God’s holy will; doth turn from his righteousness and commit iniquity — Which the Scriptures show to be very possible, and experience and observation demonstrate to be a case not uncommon. And I lay a stumbling-block before him — Such a temptation to sin as he might have resisted, but to which, nevertheless, he yielded, and by which he was overcome. The word lwvkm, here rendered stumbling-block, sometimes signifies ruin, as Ezekiel 18:30. Therefore some render this clause, And I cause iniquity to become his ruin; he shall die — Shall perish in his sin; and his righteousness shall not be remembered — Shall be of no advantage to him; shall stand him in no stead for the preventing of punishment. But his blood will I require at thy hand — See on verse 18. Nevertheless if thou warn the righteous man — That he may not be drawn aside by bad examples, or any other temptation, to forsake the ways of piety and virtue. And he doth not sin — But continues conscientiously to walk in God’s ordinances and commandments blameless. He shall surely live — In the favour of God here, and in his kingdom hereafter. Also thou hast delivered thy soul — Both the warner and the warned escape destruction.

20. I lay a stumbling-block — For an explanation of God’s agency in temptation see chap. xviii and Plumptre, Pulpit Commentary, p. 49. Every man in the last hour of his life trips over a stumbling-block — which God sees, and permits to remain — and falls into the grave. The point here is that if the prophet fails to warn a man who once was righteous but is now wicked, and he dies without repentance, he will be lost, and his blood will be upon the head of the silent watchman.

Verses 20, 21. Again, When a righteous man — One truly righteous, and devoted to the love and service of God in heart and life; one whose person is justified, whose nature is renewed, and whose practice is conformed to God’s holy will; doth turn from his righteousness and commit iniquity — Which the Scriptures show to be very possible, and experience and observation demonstrate to be a case not uncommon. And I lay a stumbling-block before him — Such a temptation to sin as he might have resisted, but to which, nevertheless, he yielded, and by which he was overcome. The word lwvkm, here rendered stumbling-block, sometimes signifies ruin, as Ezekiel 18:30. Therefore some render this clause, And I cause iniquity to become his ruin; he shall die — Shall perish in his sin; and his righteousness shall not be remembered — Shall be of no advantage to him; shall stand him in no stead for the preventing of punishment. But his blood will I require at thy hand — See on verse 18. Nevertheless if thou warn the righteous man — That he may not be drawn aside by bad examples, or any other temptation, to forsake the ways of piety and virtue. And he doth not sin — But continues conscientiously to walk in God’s ordinances and commandments blameless. He shall surely live — In the favour of God here, and in his kingdom hereafter. Also thou hast delivered thy soul — Both the warner and the warned escape destruction.

21. Warn the righteous man — The word of the prophet is not for out-breaking sinners only. The good man needs to be warned against falling into temptation. Ezekiel need not go to his people at Tel-abib speaking to them as if they were incorrigibles. The best Israelite needs the word of exhortation and warning.

THE SECOND VISION OF THE “GLORY OF THE LORD,” 22-27.

The argument of Jehovah seems to have brought Ezekiel to a partial realization of his duty, but it needed another talk and another vision to empower him for the work. After this second vision (which may have occurred some time after the argument just given) there are no further signs of heat or bitterness, and the manner in which he is addressed proves that his spirit had undergone a change.

V. 22. There-At Tel-abib. Go forth-Withdraw from the multitude.

Verse 22. Arise, go forth into the plain] Into a place remote from observation and noise; a place where the glory of God might have sufficient room to manifest itself, that the prophet might see all its movements distinctly.

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

22. The hand of the Lord was there upon me — He was still under divine compulsion. He felt God’s presence even when his glory was absent. He knew the power of the omnipotent Hand. Go forth into the plain — This is either a continuance of the vision (Smend), or else, as we think, it is a command to come out where he can be alone with God.

V. 23. As the glory-We are not now to expect such visions. But we have a favour done us nothing inferior, if we by faith behold the glory of the Lord, so as to be changed into the same image. And this honour have all his saints.

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

23. Once more the prophet falls upon his face amazed before the wondrous glory of Jehovah. (See chaps. 1 and 10.)

V. 24. Shut-To foresignify the shutting up of the Jews in Jerusalem.

Verse 24. The spirit—said unto me, Go, shut thyself within thine house.] Hide thyself for the present. The reason is immediately subjoined.

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

24. Then the spirit entered into me — “A” spirit (Ezekiel 2:2; 3:14) has become “the” spirit now. Ezekiel has become acquainted with the action of this inner spiritual power. It is Jehovah’s spirit, for it “speaks,” and prophesies, and commands, and makes dumb (24-26). Go, shut thyself within thine house — The object sought by commanding him to come into the “valley” seems already to have been accomplished. The prophet is ready now to obey, implicitly, without protest, any word of the Lord; yet he must shut himself within the house and wait yet a little longer before he delivers his message.

V. 25. Not go-Thou shalt be straitly confined.

Verse 25. They shall put bands upon thee] Thy countrymen will rise up against thee; and, to prevent thy prophesying, will confine thee.

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

25. They shall put bands upon thee — Or, bands shall be put upon thee, and thou shalt be bound with them. If this is to be taken literally, it is the first sermon which Ezekiel is to preach to his countrymen. It will contain the lesson of his own helplessness. It will be a public confession of his inability to move hand or foot except as Jehovah bids him. This same lesson, less easily understood, however, might have been learned if the “bands” were purely mental. His seclusion in his own house might have caused remark and been attributed to a divine command.

V. 26. I-I will make thee as dumb as if thy tongue clave to the roof of thy mouth.

Verse 26. I will make thy tongue cleave to the roof of thy mouth] I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

26. Thou shalt be dumb — He who had previously refused to speak now finds himself unable to speak (compare Luke 1:20), and this dumbness is also to teach both himself and the people the lesson that his tongue is now fully controlled by Jehovah. God can speak through obedient silence as truly as through the most eloquent tongue. It is only disobedient silence which is condemned (verse 15). When the preacher is so moved by “the spirit” that he cannot speak, the sermon becomes impressive. This verse explains why, unlike other prophets, almost all Ezekiel’s sermons are preached in sign language. Not until after the capture of Jerusalem did Ezekiel fully recover the use of the tongue which he had so despised (Ezekiel 24:27; 33:22). Was this dumbness produced by physical disease (Klostermann, Orelli), or was it merely the sealing of the prophet’s lips by the divine commandment? Probably the latter; as in that case the lesson to the people would have been more certainly recognized.

V. 27. But-When ever I shall reveal any thing to thee. Open-I will give thee power to speak. Let-‘Tis his duty and safety. Forbear-‘Tis at his own peril.

Verse 27. I will open thy mouth] When it is necessary to address them again, thou shalt sum up what thou hast said in this one speech: Thus saith the Lord, “He that heareth, let him hear; and he that forbeareth, let him forbear.” Let him who feels obedience to the voice of God his interest, be steadfast. Let him who disregards the Divine monition go in his own way, and abide the consequences.

EZEKIEL

Verses 22-27. And the hand of the Lord was there upon me — Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Ezekiel 1:3. And he said, Arise, go forth into the plain — Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose — As I was commanded; and the glory of the Lord stood there — The same glorious vision and representation of God’s majesty, which I had seen before, (Ezekiel 1:28,) were manifested to me again. Then the spirit entered into me — The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet — Raised me up after I had fallen on my face; and spake with me — This should be rendered, And he spake with me: for the verb rbdy is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Ezekiel 2:2. And said, Go, shut thyself within thy house — From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee — The LXX. read idou dedontai epi se desmoi, kai dhsousi se en

autoiv, bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel-abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them — Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb — For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house — They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee — Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth — Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear — This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.

Ver. 27. But when I speak with thee I will open thy mouth. There are times and seasons when God in a special manner opens the mouths of his ministers to pray and preach, and to make exertions even beyond the powers of nature. These are the seasons to be improved with redoubled exertions: if once lost, they may never return.

27. Ezekiel will some day be able to speak, but when he does he will not speak of his own power; he will not speak his own words. (Compare Matthew 11:15; 13:9.) He that forbeareth, etc. — The Septuagint translates, He that is disobedient, let him be disobedient. (Compare Revelation 22:2.)