mh_parser/vol_split/26 - Ezekiel/Chapter 3.xml

<div2 id="Ez.iv" n="iv" next="Ez.v" prev="Ez.iii" progress="50.79%" title="Chapter III">
<h2 id="Ez.iv-p0.1">E Z E K I E L.</h2>
<h3 id="Ez.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Ez.iv-p1" shownumber="no">In this chapter we have the further preparation of
the prophet for the work to which God called him. I. His eating the
roll that was presented to him in the close of the foregoing
chapter, <scripRef id="Ez.iv-p1.1" osisRef="Bible:Ezek.3.1-Ezek.3.3" parsed="|Ezek|3|1|3|3" passage="Eze 3:1-3">ver. 1-3</scripRef>. II.
Further instructions and encouragements given him to the same
purport with those in the foregoing chapter, <scripRef id="Ez.iv-p1.2" osisRef="Bible:Ezek.3.4-Ezek.3.11" parsed="|Ezek|3|4|3|11" passage="Eze 3:4-11">ver. 4-11</scripRef>. III. The mighty impulse he was
under, with which he was carried to those that were to be his
hearers, <scripRef id="Ez.iv-p1.3" osisRef="Bible:Ezek.3.12-Ezek.3.15" parsed="|Ezek|3|12|3|15" passage="Eze 3:12-15">ver. 12-15</scripRef>. IV.
A further explication of his office and business as a prophet,
under the similitude of a watchman, <scripRef id="Ez.iv-p1.4" osisRef="Bible:Ezek.3.16-Ezek.3.21" parsed="|Ezek|3|16|3|21" passage="Eze 3:16-21">ver. 16-21</scripRef>. V. The restraining and
restoring of the prophet's liberty of speech, as God pleased,
<scripRef id="Ez.iv-p1.5" osisRef="Bible:Ezek.3.22-Ezek.3.27" parsed="|Ezek|3|22|3|27" passage="Eze 3:22-27">ver. 22-27</scripRef>.</p>
<scripCom id="Ez.iv-p1.6" osisRef="Bible:Ezek.3" parsed="|Ezek|3|0|0|0" passage="Eze 3" type="Commentary"/>
<scripCom id="Ez.iv-p1.7" osisRef="Bible:Ezek.3.1-Ezek.3.15" parsed="|Ezek|3|1|3|15" passage="Eze 3:1-15" type="Commentary"/><div class="Commentary" id="Ez.iv-p1.8">
<h4 id="Ez.iv-p1.9">The Prophet Ordered to Eat the Roll;
Instructions Given to the Prophet; The Prophet's Instructions;
Ezekiel's Reluctance to Be a Reprover. (<span class="smallcaps" id="Ez.iv-p1.10">b.
c.</span> 595.)</h4>
<p class="passage" id="Ez.iv-p2" shownumber="no">1 Moreover he said unto me, Son of man, eat that
thou findest; eat this roll, and go speak unto the house of Israel.
  2 So I opened my mouth, and he caused me to eat that roll.
  3 And he said unto me, Son of man, cause thy belly to eat,
and fill thy bowels with this roll that I give thee. Then did I eat
<i>it;</i> and it was in my mouth as honey for sweetness.   4
And he said unto me, Son of man, go, get thee unto the house of
Israel, and speak with my words unto them.   5 For thou
<i>art</i> not sent to a people of a strange speech and of a hard
language, <i>but</i> to the house of Israel;   6 Not to many
people of a strange speech and of a hard language, whose words thou
canst not understand. Surely, had I sent thee to them, they would
have hearkened unto thee.   7 But the house of Israel will not
hearken unto thee; for they will not hearken unto me: for all the
house of Israel <i>are</i> impudent and hard-hearted.   8
Behold, I have made thy face strong against their faces, and thy
forehead strong against their foreheads.   9 As an adamant
harder than flint have I made thy forehead: fear them not, neither
be dismayed at their looks, though they <i>be</i> a rebellious
house.   10 Moreover he said unto me, Son of man, all my words
that I shall speak unto thee receive in thine heart, and hear with
thine ears.   11 And go, get thee to them of the captivity,
unto the children of thy people, and speak unto them, and tell
them, Thus saith the Lord <span class="smallcaps" id="Ez.iv-p2.1">God</span>;
whether they will hear, or whether they will forbear.   12
Then the spirit took me up, and I heard behind me a voice of a
great rushing, <i>saying,</i> Blessed <i>be</i> the glory of the
<span class="smallcaps" id="Ez.iv-p2.2">Lord</span> from his place.   13 <i>I
heard</i> also the noise of the wings of the living creatures that
touched one another, and the noise of the wheels over against them,
and a noise of a great rushing.   14 So the spirit lifted me
up, and took me away, and I went in bitterness, in the heat of my
spirit; but the hand of the <span class="smallcaps" id="Ez.iv-p2.3">Lord</span> was
strong upon me.   15 Then I came to them of the captivity at
Tel-abib, that dwelt by the river of Chebar, and I sat where they
sat, and remained there astonished among them seven days.</p>
<p class="indent" id="Ez.iv-p3" shownumber="no">These verses are fitly joined by some
translators to the foregoing chapter, as being of a piece with it
and a continuation of the same vision. The prophets received the
word from God that they might deliver it to the people of God,
furnished themselves that they might furnish them with the
knowledge of the mind and will of God. Now here the prophet is
taught,</p>
<p class="indent" id="Ez.iv-p4" shownumber="no">I. How he must receive divine revelation
himself, <scripRef id="Ez.iv-p4.1" osisRef="Bible:Ezek.3.1" parsed="|Ezek|3|1|0|0" passage="Eze 3:1"><i>v.</i> 1</scripRef>. Christ
(whom he saw <i>upon the throne,</i> <scripRef id="Ez.iv-p4.2" osisRef="Bible:Ezek.1.26" parsed="|Ezek|1|26|0|0" passage="Eze 1:26"><i>ch.</i> i. 26</scripRef>) said to him, "<i>Son of
man, eat this roll,</i> admit this revelation into thy
understanding, take it, take the meaning of it, understand it
aright, admit it into thy heart, apply it, and be affected with it;
imprint it in thy mind, ruminate and chew the cud upon it; take it
as it is entire, and make no difficulty of it, nay, take a pleasure
in it as thou dost in thy meat, and let thy soul be nourished and
strengthened by it; let it be meat and drink to thee, and as thy
necessary food; be full of it, as thou art of the meat thou hast
eaten." Thus ministers should in their studies and meditations take
in that word of God which they are to preach to others. <i>Thy
words were found, and I did eat them,</i> <scripRef id="Ez.iv-p4.3" osisRef="Bible:Jer.15.16" parsed="|Jer|15|16|0|0" passage="Jer 15:16">Jer. xv. 16</scripRef>. They must be both well
acquainted and much affected with the things of God, that they may
speak of them both clearly and warmly, with a great deal of divine
light and heat. Now observe, 1. How this command is inculcated upon
the prophet. In the foregoing chapter, <i>Eat what I give thee;</i>
and here (<scripRef id="Ez.iv-p4.4" osisRef="Bible:Ezek.3.1" parsed="|Ezek|3|1|0|0" passage="Eze 3:1"><i>v.</i> 1</scripRef>),
"<i>Eat that thou findest,</i> that which is presented to thee by
the hand of Christ." Note, Whatever we find to be the word of God,
whatever is brought to us by him who is the Word of God, we must
receive it without disputing. What we find set before us in the
scripture, that we must eat. And again (<scripRef id="Ez.iv-p4.5" osisRef="Bible:Ezek.3.3" parsed="|Ezek|3|3|0|0" passage="Eze 3:3"><i>v.</i> 3</scripRef>), "<i>Cause thy belly to eat, and
fill thy bowels with this roll;</i> do not eat it and bring it up
again, as that which is nauseous, but eat it and retain it, as that
which is nourishing and grateful to the stomach. Feast upon this
vision till thou be <i>full of matter,</i> as Elihu was, <scripRef id="Ez.iv-p4.6" osisRef="Bible:Job.32.18" parsed="|Job|32|18|0|0" passage="Job 32:18">Job xxxii. 18</scripRef>. Let the word have a
place in thee, the innermost place." We must take pains with our
own hearts, that we may cause them duly to receive and entertain
the word of God, that every faculty may do its office, in order to
the due digesting of the word of God, that it may be turned <i>in
succum et sanguinem—into blood and spirits.</i> We must empty
ourselves of worldly things, that we may <i>fill our bowels with
this roll.</i> 2. How this command is explained <scripRef id="Ez.iv-p4.7" osisRef="Bible:Ezek.3.10" parsed="|Ezek|3|10|0|0" passage="Eze 3:10">(<i>v.</i> 10</scripRef>): "<i>All my words that I shall
speak unto thee,</i> to be spoken unto the people, <i>thou must
receive in thy heart,</i> as well as <i>hear with thy ears,</i>
receive them in the love of them." <i>Let these sayings sink down
into your ears,</i> <scripRef id="Ez.iv-p4.8" osisRef="Bible:Luke.9.44" parsed="|Luke|9|44|0|0" passage="Lu 9:44">Luke ix.
44</scripRef>. Christ demands the prophet's attention not only to
what he now says, but to all that he shall at any time hereafter
speak: <i>Receive</i> it all <i>in thy heart; meditate on these
things and give thyself wholly to them,</i> <scripRef id="Ez.iv-p4.9" osisRef="Bible:1Tim.4.15" parsed="|1Tim|4|15|0|0" passage="1Ti 4:15">1 Tim. iv. 15</scripRef>. 3. How this command was obeyed
in vision. He <i>opened his mouth</i> and Christ <i>caused him to
eat the roll,</i> <scripRef id="Ez.iv-p4.10" osisRef="Bible:Ezek.3.2" parsed="|Ezek|3|2|0|0" passage="Eze 3:2"><i>v.</i>
2</scripRef>. If we be truly willing to receive the word into our
hearts, Christ will by his Spirit bring it into them and cause it
to <i>dwell in us richly.</i> If he that <i>opens the roll,</i> and
by his Spirit, as a <i>Spirit of revelation,</i> spreads it before
us, did not also <i>open our understanding,</i> and by his Spirit,
as a <i>Spirit of wisdom,</i> give us the knowledge of it and
<i>cause us to eat</i> it, we should be for ever strangers to it.
The prophet had reason to fear that the roll would be an unpleasant
morsel and a sorry dish to make a meal of, but it proved to be in
his <i>mouth as honey for sweetness.</i> Note, if we readily obey
even the most difficult commands, we shall find that comfort in the
reflection which will make us abundant amends for all the hardships
we meet with in the way of our duty. Though <i>the roll was filled
with lamentations, and mourning, and woe,</i> yet it was to the
prophet <i>as honey for sweetness.</i> Note, Gracious souls can
receive those truths of God with great delight which speak most
terror to wicked people. We find St. John let into some part of the
revelation by such a sign as this, <scripRef id="Ez.iv-p4.11" osisRef="Bible:Rev.10.9-Rev.10.10" parsed="|Rev|10|9|10|10" passage="Re 10:9,10">Rev. x. 9, 10</scripRef>. He <i>took the book out of
the angel's hand, and ate it up, and it was,</i> as this, <i>in</i>
his <i>mouth sweet as honey;</i> but it was <i>bitter in the
belly;</i> and we shall find that this was so too, for (<scripRef id="Ez.iv-p4.12" osisRef="Bible:Ezek.3.14" parsed="|Ezek|3|14|0|0" passage="Eze 3:14"><i>v.</i> 14</scripRef>) the prophet <i>went in
bitterness.</i></p>
<p class="indent" id="Ez.iv-p5" shownumber="no">II. How he must deliver that divine
revelation to others which he himself had received (<scripRef id="Ez.iv-p5.1" osisRef="Bible:Ezek.3.1" parsed="|Ezek|3|1|0|0" passage="Eze 3:1"><i>v.</i> 1</scripRef>): <i>Eat this roll,
and</i> then <i>go, speak to the house of Israel.</i> He must not
undertake to preach the things of God to others till he did himself
fully understand them; let him not go without his errand, nor take
it by the halves. But when he does himself fully understand them he
must be both busy and bold to preach them for the good of others.
We must not <i>conceal the words of the Holy One</i> (<scripRef id="Ez.iv-p5.2" osisRef="Bible:Job.6.10" parsed="|Job|6|10|0|0" passage="Job 6:10">Job vi. 10</scripRef>), for that is burying a
talent which was given us to trade with. He must <i>go and speak to
the house of Israel;</i> for it is their privilege to have God's
statutes and judgments made known to them; as <i>the giving of the
law</i> (the lively oracles), so prophecy (the living oracles)
<i>pertains to them.</i> He is not sent to the Chaldeans to reprove
them for their sins, but <i>to the house of Israel</i> to reprove
them for theirs; for the father corrects his own child if he do
amiss, not the child of a stranger.</p>
<p class="indent" id="Ez.iv-p6" shownumber="no">1. The instructions given him in speaking
to them are much the same with those in the foregoing chapter.</p>
<p class="indent" id="Ez.iv-p7" shownumber="no">(1.) He must speak to them all that, and
that only, which God spoke to him. He had said before (<scripRef id="Ez.iv-p7.1" osisRef="Bible:Ezek.2.7" parsed="|Ezek|2|7|0|0" passage="Eze 2:7"><i>ch.</i> ii. 7</scripRef>): <i>Thou shalt speak
my words to them;</i> here he says (<scripRef id="Ez.iv-p7.2" osisRef="Bible:Ezek.3.4" parsed="|Ezek|3|4|0|0" passage="Eze 3:4"><i>v.</i> 4</scripRef>), <i>Thou shalt speak with my
words unto them,</i> or <i>in my words.</i> He must not only say
that which for substance is the same that God had said to him, but
as near as may be in the same language and expressions. Blessed
Paul, though a man of a very happy invention, yet speaks of the
things of God <i>in the words which the Holy Ghost teaches,</i>
<scripRef id="Ez.iv-p7.3" osisRef="Bible:1Cor.2.13" parsed="|1Cor|2|13|0|0" passage="1Co 2:13">1 Cor. ii. 13</scripRef>. Scripture
truths look best in scripture language, their native dress; and how
can we better speak God's mind than with his words?</p>
<p class="indent" id="Ez.iv-p8" shownumber="no">(2.) He must remember that they are <i>the
house of Israel</i> whom he is sent to speak to, God's house and
his own; and therefore such as he ought to have a particular
concern for and to deal faithfully and tenderly with. They were
such as he had an intimate acquaintance with, being not only their
countryman, but their <i>companion in tribulation;</i> they and he
were fellow-sufferers, and had lately been fellow-travellers, in
very melancholy circumstances, from Judea to Babylon, and had often
mingled their tears, which could not but knit their affections to
each other. It was well for the people that they had a prophet who
knew experimentally how to sympathize with them, and could not but
be touched with the feeling of their infirmities. It was well for
the prophet that he had to do with those of his own nation, not
<i>with a people of strange speech and a hard language,</i> deep of
lip, so that thou canst not fathom their meaning, and heavy of
tongue, whom it is intolerable and impossible to converse with.
Every strange language seems to us to be deep and heavy. "Thou art
not sent to <i>many such people,</i> whom thou couldst neither
speak to nor hear from, neither understand nor be understood among
but by an interpreter." The apostles indeed were sent to <i>many
people of a strange speech,</i> but they could not have done any
good among them if they had not had <i>the gift of tongues;</i> but
Ezekiel was sent only to one people, those but a few, and his own,
whom having acquaintance with he might hope to find acceptance
with.</p>
<p class="indent" id="Ez.iv-p9" shownumber="no">(3.) He must remember what God had already
told him of the bad character of those to whom he was sent, that,
if he met with discouragement and disappointment in them, he might
not be offended. They <i>are impudent and hard-hearted</i>
(<scripRef id="Ez.iv-p9.1" osisRef="Bible:Ezek.3.7" parsed="|Ezek|3|7|0|0" passage="Eze 3:7"><i>v.</i> 7</scripRef>), no
convictions of sin would make them blush, no denunciations of wrath
would make them tremble. Two things aggravated their obstinacy:—
[1.] That they were more obstinate than their neighbours would have
been if the prophet had been sent to them. Had God sent him to any
other people, though of a <i>strange speech, surely they would have
hearkened</i> to him; they would at least have given him a patient
hearing and shown him that respect which he could not obtain of his
own countrymen. The Ninevites were wrought upon by Jonah's
preaching when the house of Israel, that was compassed about with
so great a cloud of prophets, was unhumbled and unreformed. But
what shall we say to these things? The means of grace are given to
those that will not improve them and withheld from those that would
have improved them. We must resolve this into the divine
sovereignty, and say, Lord, <i>thy judgments are a great deep.</i>
[2.] That they were obstinate against God himself: "They <i>will
not hearken unto thee,</i> and no marvel, <i>for they will not
hearken unto me;</i>" they will not regard the word of the prophet,
for they will not regard the rod of God, by which the <i>Lord's
voice cries in the city.</i> If they believe not God speaking to
them by a minister, neither would they believe though he should
speak to them by <i>a voice from heaven;</i> nay, <i>therefore</i>
they reject what the prophet says, because it comes from God, whom
<i>the carnal mind is enmity</i> to. They are prejudiced against
the law of God, and for that reason turn a deaf ear to his
prophets, whose business it is to enforce his law.</p>
<p class="indent" id="Ez.iv-p10" shownumber="no">(4.) He must resolve to put on courage, and
Christ promises to steel him with it, <scripRef id="Ez.iv-p10.1" osisRef="Bible:Ezek.3.8-Ezek.3.9" parsed="|Ezek|3|8|3|9" passage="Eze 3:8,9"><i>v.</i> 8, 9</scripRef>. He is sent to such as <i>are
impudent and hard-hearted,</i> who will receive no impressions nor
be wrought upon either by fair means or foul, who will take a pride
in affronting God's messenger and confronting the message. It will
be a hard task to know how to deal with them; but, [1.] God will
enable him to put a good face on it: "<i>I have made thy face
strong against their faces,</i> endued thee with all the firmness
and boldness that the case calls for." Perhaps Ezekiel was
naturally bashful and timorous, but, if God did not find him fit,
yet by his grace he made him fit, to encounter the greatest
difficulties. Note, 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. Let the
<i>innocent stir up himself against the hypocrite,</i> <scripRef id="Ez.iv-p10.2" osisRef="Bible:Job.17.8" parsed="|Job|17|8|0|0" passage="Job 17:8">Job xvii. 8</scripRef>. When vice is daring let
not virtue be sneaking. And, when God has work to do, he will
animate men for it and give them strength according to the day. If
there be occasion, God can and will by his grace make the
<i>foreheads</i> of faithful ministers <i>as an adamant,</i> so
that the most threatening powers shall not dash them out of
countenance. <i>The Lord God will help men, therefore have I set my
face like a flint,</i> <scripRef id="Ez.iv-p10.3" osisRef="Bible:Isa.50.7" parsed="|Isa|50|7|0|0" passage="Isa 50:7">Isa. l.
7</scripRef>. [2.] He is therefore commanded to have a good heart
on it, and to go on in his work with a holy security, not valuing
either the censures or the threats of his enemies: "<i>Fear not,
neither be dismayed at their looks;</i> let not the menaces of
their impotent malice cast either a damp upon thee or a
stumbling-block before thee." Bold sinners must have bold
reprovers; <i>evil beasts</i> must be <i>rebuked</i> cuttingly
(<scripRef id="Ez.iv-p10.4" osisRef="Bible:Titus.1.12-Titus.1.13" parsed="|Titus|1|12|1|13" passage="Tit 1:12,13">Tit. i. 12, 13</scripRef>), must
be <i>saved with fear,</i> <scripRef id="Ez.iv-p10.5" osisRef="Bible:Jude.1.23" parsed="|Jude|1|23|0|0" passage="Jude 1:23">Jude
23</scripRef>. Those that keep closely to the service of God may be
sure of the favour of God, and then they need not be dismayed at
the proud looks of men. Let not the angry countenance that drives
away a back-biting tongue give any check to a reproving tongue.</p>
<p class="indent" id="Ez.iv-p11" shownumber="no">(5.) He must continue instant with them in
his preaching, whatever the success was, <scripRef id="Ez.iv-p11.1" osisRef="Bible:Ezek.3.11" parsed="|Ezek|3|11|0|0" passage="Eze 3:11"><i>v.</i> 11</scripRef>. He must <i>go to those of the
captivity,</i> who, being in affliction, it was to be hoped would
receive instruction; he must look upon them as <i>the children of
his people,</i> to whom he was nearly allied, and for whom he
therefore ought to have a very tender concern, as Paul for his
kinsmen, <scripRef id="Ez.iv-p11.2" osisRef="Bible:Rom.9.3" parsed="|Rom|9|3|0|0" passage="Ro 9:3">Rom. ix. 3</scripRef>. And he
must <i>tell them</i> not only what the Lord said, but that the
Lord said it; let him speak in God's name, and back what he said
with his authority: <i>Thus saith the Lord God; tell them</i> so,
<i>whether they will hear or whether they will forbear.</i> Not
that it may be indifferent to us what success our ministry has,
but, whatever it be, we must go on with our work and leave the
issue to God. We must not say "Here are some so good that we do not
need to speak to them," or, "Here are others so bad that it is to
no purpose to speak to them;" but, however it be, deliver thy
message faithfully, <i>tell them, The Lord God saith</i> so and so,
let them reject it at their peril.</p>
<p class="indent" id="Ez.iv-p12" shownumber="no">2. Full instructions being thus given to
the prophet, pursuant to his commission, we are here told,</p>
<p class="indent" id="Ez.iv-p13" shownumber="no">(1.) With what satisfaction this mission of
his was applauded by the holy angels, who were very well pleased to
see one of a nature inferior to their own thus honourable employed
and entrusted. He <i>heard a voice of a great rushing</i>
(<scripRef id="Ez.iv-p13.1" osisRef="Bible:Ezek.3.12" parsed="|Ezek|3|12|0|0" passage="Eze 3:12"><i>v.</i> 12</scripRef>), as if the
angels thronged and crowded to see the inauguration of a prophet;
for to them <i>is known by the church</i> (that is, by reflection
from the church) <i>the manifold wisdom of God,</i> <scripRef id="Ez.iv-p13.2" osisRef="Bible:Eph.3.10" parsed="|Eph|3|10|0|0" passage="Eph 3:10">Eph. iii. 10</scripRef>. They seemed to strive
who should get nearest to this great sight. He <i>heard the noise
of their wings that touched,</i> or (as the word is) <i>kissed one
another,</i> denoting the mutual affections and assistances of the
angels. He heard also <i>the noise of the wheels</i> of Providence
moving <i>over-against</i> the angels and in concert with them. All
this was to engage his attention and to convince him that the God
who sent him, having such a glorious train of attendants, no doubt
had power sufficient to bear him out in his work. But all this
noise ended in the voice of praise. He heard them saying,
<i>Blessed be the glory of the Lord from his place.</i> [1.] From
heaven, his place above, whence his glory was now in vision
descending, or whither perhaps it was now returning. Let the
innumerable company of angels above join with those employed in
this vision in saying, <i>Blessed be the glory of the Lord. Praise
you the Lord from the heavens. Praise him, all his angels,</i>
<scripRef id="Ez.iv-p13.3" osisRef="Bible:Ps.148.1-Ps.148.2" parsed="|Ps|148|1|148|2" passage="Ps 148:1,2">Ps. cxlviii. 1, 2</scripRef>. [2.]
From the temple, his place on earth, whence his glory was now
departing. They lament the departure of the glory, but adore the
righteousness of God in it: however it be, yet God is blessed and
glorious, and ever will be so. The prophet Isaiah heard God thus
praised when he received his commission (<scripRef id="Ez.iv-p13.4" osisRef="Bible:Isa.6.3" parsed="|Isa|6|3|0|0" passage="Isa 6:3">Isa. vi. 3</scripRef>); and a comfort it is to all the
faithful servants of God, when they see how much God is dishonoured
in this lower world, to think how much he is admired and glorified
in the upper world. <i>The glory of the Lord</i> has many slights
from our place, but many <i>praises from his place.</i></p>
<p class="indent" id="Ez.iv-p14" shownumber="no">(2.) With what reluctance of his own
spirit, and yet with what a mighty efficacy of <i>the Spirit of
God,</i> the prophet was himself brought to the execution of his
office. <i>The grace given to him was not in vain;</i> for, [1.]
The Spirit led him with a strong hand. God bade him go, but he
stirred not till <i>the Spirit took him up. The Spirit of the
living creatures</i> that was <i>in the wheels</i> now was in the
prophet too, and <i>took him up,</i> first to hear more distinctly
the acclamations of the angels (<scripRef id="Ez.iv-p14.1" osisRef="Bible:Ezek.3.12" parsed="|Ezek|3|12|0|0" passage="Eze 3:12"><i>v.</i> 12</scripRef>), but afterwards (<scripRef id="Ez.iv-p14.2" osisRef="Bible:Ezek.3.14" parsed="|Ezek|3|14|0|0" passage="Eze 3:14"><i>v.</i> 14</scripRef>) <i>lifted him up, and
took him away</i> to his work, which he was backward to, being very
loth either to bring trouble upon himself or foretel it to his
people. He would gladly have been excused, but must own, as another
prophet does (<scripRef id="Ez.iv-p14.3" osisRef="Bible:Jer.20.7" parsed="|Jer|20|7|0|0" passage="Jer 20:7">Jer. xx. 7</scripRef>),
<i>Thou was stronger than I, and hast prevailed.</i> Ezekiel would
willingly have kept all he heard and saw to himself, that it might
go no further, <i>but the hand of the Lord was strong upon him</i>
and overpowered him; he was carried on contrary to his own
inclinations by the prophetical impulse, so that he could not
<i>but speak the things which he had heard and seen,</i> as the
apostles, <scripRef id="Ez.iv-p14.4" osisRef="Bible:Acts.4.20" parsed="|Acts|4|20|0|0" passage="Ac 4:20">Acts iv. 20</scripRef>. Note,
Those whom God calls to the ministry, as he furnishes their heads
for it, so he bows their hearts to it. [2.] He followed with a sad
heart: <i>The Spirit took me away,</i> says he, <i>and</i> then
<i>I went,</i> but it was <i>in bitterness, in the heat of my
spirit.</i> He had perhaps seen what a hard task Jeremiah had at
Jerusalem when he appeared as a prophet, what pains he took, what
opposition he met with, how he was abused by hand and tongue, and
what ill treatment he met with, and all to no purpose. "And"
(thinks Ezekiel) "must I be set up for a mark like him?" The life
of a captive was bad enough; but what would the life of a prophet
in captivity be? Therefore he went in this fret and under this
discomposure. Note, There may in some cases be a great reluctance
of corruption even where there is a manifest predominance of grace.
"<i>I went,</i> not <i>disobedient to the heavenly vision,</i> or
shrinking from the work, as Jonah, but <i>I went in bitterness,</i>
not at all pleased with it." When he received the divine revelation
himself, it was to him <i>sweet as honey</i> (<scripRef id="Ez.iv-p14.5" osisRef="Bible:Ezek.3.3" parsed="|Ezek|3|3|0|0" passage="Eze 3:3"><i>v.</i> 3</scripRef>); he could with abundance of
pleasure have spent all his days in meditating upon it; but when he
is to preach it to others, who, he foresees, will be hardened and
exasperated by it, and have their condemnation aggravated, then he
goes <i>in bitterness.</i> Note, It is a great grief to faithful
ministers, and makes them go on in their work with a heavy heart,
when they find people untractable and hating to be reformed. He
<i>went in the heat of his spirit,</i> because of the
discouragements he foresaw he should meet with; <i>but the hand of
the Lord was strong upon</i> him, not only to compel him to his
work, but to fit him for it, to carry him through it, and animate
him against the difficulties he would meet with (so we may
understand it); and, when he found it so, he was better reconciled
to his business and applied himself to it: <i>Then he came to those
of the captivity</i> (<scripRef id="Ez.iv-p14.6" osisRef="Bible:Ezek.3.15" parsed="|Ezek|3|15|0|0" passage="Eze 3:15"><i>v.</i>
15</scripRef>), to some place where there were many of them
together, <i>and sat where they sat,</i> working, or reading, or
talking, and continued <i>among them seven days</i> to hear what
they said and observe what they did; and all that time he was
waiting for <i>the word of the Lord</i> to come to him. Note, Those
that would speak suitably and profitably to people about their
souls must acquaint themselves with them and with their case, must
do as Ezekiel did here, must <i>sit where they sit,</i> and speak
familiarly to them of the things of God, and put themselves into
their condition, yea, though they <i>sit by the rivers of
Babylon.</i> But observe, He was <i>there astonished,</i>
overwhelmed with grief for the sins and miseries of his people and
overpowered by the pomp of the vision he had seen. He was <i>there
desolate</i> (so some read it); God showed him no visions, men made
him no visit. Thus was he left to digest his grief, and come to a
better temper, before <i>the word of the Lord</i> should come to
him. Note, Those whom God designs to exalt and enlarge he first
humbles and straitens for a time.</p>
</div><scripCom id="Ez.iv-p14.7" osisRef="Bible:Ezek.3.16-Ezek.3.21" parsed="|Ezek|3|16|3|21" passage="Eze 3:16-21" type="Commentary"/><div class="Commentary" id="Ez.iv-p14.8">
<h4 id="Ez.iv-p14.9">The Watchman's Office. (<span class="smallcaps" id="Ez.iv-p14.10">b. c.</span> 595.)</h4>
<p class="passage" id="Ez.iv-p15" shownumber="no">16 And it came to pass at the end of seven days,
that the word of the <span class="smallcaps" id="Ez.iv-p15.1">Lord</span> came unto
me, saying,   17 Son of man, I have made thee a watchman unto
the house of Israel: therefore hear the word at my mouth, and give
them warning from me.   18 When I say unto the wicked, Thou
shalt surely die; and thou givest him not warning, nor speakest to
warn the wicked from his wicked way, to save his life; the same
wicked <i>man</i> shall die in his iniquity; but his blood will I
require at thine hand.   19 Yet if thou warn the wicked, and
he turn not from his wickedness, nor from his wicked way, he shall
die in his iniquity; but thou hast delivered thy soul.   20
Again, When a righteous <i>man</i> doth turn from his
righteousness, and commit iniquity, and I lay a stumbling-block
before him, he shall die: because thou hast not given him warning,
he shall die in his sin, and his righteousness which he hath done
shall not be remembered; but his blood will I require at thine
hand.   21 Nevertheless if thou warn the righteous <i>man,</i>
that the righteous sin not, and he doth not sin, he shall surely
live, because he is warned; also thou hast delivered thy soul.</p>
<p class="indent" id="Ez.iv-p16" shownumber="no">These further instructions God gave to the
prophet <i>at the end of seven days,</i> that is, on the seventh
day after the vision he had; and it is very probably that both that
and this were on the sabbath day, which <i>the house of Israel,</i>
even in their captivity, observed as well as they could in those
circumstances. We do not find that their conquerors and oppressors
tied them to any constant service, as their Egyptian task-masters
had formerly done, but that they might observe the sabbath-rest for
a sign to distinguish between them and their neighbours; but for
the sabbath-work they had not the convenience of temple or
synagogue, only it should seem they had a <i>place by the river
side where prayer was wont to be made</i> (as <scripRef id="Ez.iv-p16.1" osisRef="Bible:Acts.16.13" parsed="|Acts|16|13|0|0" passage="Ac 16:13">Acts xvi. 13</scripRef>); there they met on the sabbath
day; there their enemies upbraided them with <i>the songs of
Zion</i> (<scripRef id="Ez.iv-p16.2" osisRef="Bible:Ps.137.1 Bible:Ps.137.3" parsed="|Ps|137|1|0|0;|Ps|137|3|0|0" passage="Ps 137:1,3">Ps. cxxxvii. 1,
3</scripRef>); there Ezekiel met them, and <i>the word of the
Lord</i> then and there <i>came to</i> him. He that had been musing
and meditating on the things of God all the week was fit to speak
to the people in God's name on the sabbath day, and disposed to
hear God speak to him. This sabbath day Ezekiel was not so honoured
with visions of the glory of God as he had been the sabbath before;
but he is plainly, and by a very common similitude, told his duty,
which he is to communicate to the people. Note, Raptures and
transports of joy are not the daily bread of God's children,
however they may upon special occasions be feasted with them. We
must not deny but that we have truly communion with God (<scripRef id="Ez.iv-p16.3" osisRef="Bible:1John.1.3" parsed="|1John|1|3|0|0" passage="1Jo 1:3">1 John i. 3</scripRef>) though we have it not
always so sensibly as at some times. And, though the mysteries of
the kingdom of heaven may sometimes be looked into, yet ordinarily
it is plain preaching that is most for edification. God here tells
the prophet what his office was, and what the duty of that office;
and this (we may suppose) he was to tell the people, that they
might attend to what he said and improve it accordingly. Note, It
is good for people to know and consider what a charge their
ministers have of them and what an account they must shortly give
of that charge. Observe,</p>
<p class="indent" id="Ez.iv-p17" shownumber="no">I. What the office is to which the prophet
is called: <i>Son of man, I have made thee a watchman to the house
of Israel,</i> <scripRef id="Ez.iv-p17.1" osisRef="Bible:Ezek.3.17" parsed="|Ezek|3|17|0|0" passage="Eze 3:17"><i>v.</i>
17</scripRef>. The vision he saw astonished him: he knew not what
to make of that, and therefore God used this plain comparison,
which served better to lead him to the understanding of his work
and so to reconcile him to it. He sat among the captives, and said
little, but God comes to him, and tells him that will not do; he is
<i>a watchman,</i> and has something to say to them; he is
appointed to be as <i>a watchman</i> in the city, to guard against
fire, robbers, and disturbers of the peace, as <i>a watchman</i>
over the flock, to guard against thieves and beasts of prey, but
especially as <i>a watchman</i> in the camp, in an invaded country
or a besieged town, that is to watch the motions of the enemy, and
to sound an alarm upon the approach, nay, upon the first
appearance, of danger. This supposes <i>the house of Israel</i> to
be in a military state, and exposed to enemies, who are subtle and
restless in their attempts upon it; yea, and each of the particular
members of that house to be in danger and concerned to stand upon
their guard. Note, Ministers are <i>watchmen on the church's
walls</i> (<scripRef id="Ez.iv-p17.2" osisRef="Bible:Isa.62.6" parsed="|Isa|62|6|0|0" passage="Isa 62:6">Isa. lxii. 6</scripRef>),
<i>watchmen that go about the city,</i> <scripRef id="Ez.iv-p17.3" osisRef="Bible:Song.3.3" parsed="|Song|3|3|0|0" passage="So 3:3">Cant. iii. 3</scripRef>. It is a toilsome office. Watchmen
must keep awake, be they ever so sleepy, and keep abroad, be it
ever so cold; they must stand all weathers <i>upon the
watch-tower,</i> <scripRef id="Ez.iv-p17.4" osisRef="Bible:Isa.21.8 Bible:Gen.31.40" parsed="|Isa|21|8|0|0;|Gen|31|40|0|0" passage="Isa 21:8,Ge 31:40">Isa. xxi. 8;
Gen. xxxi. 40</scripRef>. It is a dangerous office. Sometimes they
cannot keep their post, but are in peril of death from the enemy,
who gain their point if they kill the sentinel; and yet they dare
not quit their post upon pain of death from their general. Such a
dilemma are the church's watchmen in; men will curse them if they
be faithful, and God will curse them if they be false. But it is a
needful office; <i>the house of Israel</i> cannot be safe without
watchmen, and yet, <i>except the Lord keep</i> it, <i>the watchman
waketh but in vain,</i> <scripRef id="Ez.iv-p17.5" osisRef="Bible:Ps.127.1-Ps.127.2" parsed="|Ps|127|1|127|2" passage="Ps 127:1,2">Ps. cxxvii.
1, 2</scripRef>.</p>
<p class="indent" id="Ez.iv-p18" shownumber="no">II. What is the duty of this office. The
work of a watchman is to take notice and to give notice.</p>
<p class="indent" id="Ez.iv-p19" shownumber="no">1. The prophet, as a watchman, must take
notice of what God said concerning this people, not only concerning
the body of the people, to which the prophecies of Jeremiah and
other prophets had most commonly reference, but concerning
particular persons, according as their character was. He must not,
as other watchmen, look round to spy danger and gain intelligence,
but he must look up to God, and further he need not look: <i>Hear
the word at my mouth,</i> <scripRef id="Ez.iv-p19.1" osisRef="Bible:Ezek.3.17" parsed="|Ezek|3|17|0|0" passage="Eze 3:17"><i>v.</i>
17</scripRef>. Note, Those that are to preach must first hear; for
how can those teach others who have not first learned
themselves?</p>
<p class="indent" id="Ez.iv-p20" shownumber="no">2. He must give notice of what he heard. As
a watchman must have eyes in his head, so he must have a tongue in
his head; if he be dumb, it is as bad as if he were blind,
<scripRef id="Ez.iv-p20.1" osisRef="Bible:Isa.56.10" parsed="|Isa|56|10|0|0" passage="Isa 56:10">Isa. lvi. 10</scripRef>. Thou shalt
<i>give them warning from me,</i> sound an alarm in the <i>holy
mountain;</i> not in his own name, or as from himself, but in God's
name, and from him. Ministers are God's mouth to the children of
men. The scriptures are written for our admonition. <i>By them is
thy servant warned,</i> <scripRef id="Ez.iv-p20.2" osisRef="Bible:Ps.19.11" parsed="|Ps|19|11|0|0" passage="Ps 19:11">Ps. xix.
11</scripRef>. But, because that which is delivered <i>vivâ
voce—by the living voice,</i> commonly makes the deepest
impression, God is pleased, by men like ourselves, who are equally
concerned, to enforce upon us the warnings of the written word. Now
the prophet, in his preaching, must distinguish between the wicked
and the righteous, the precious and the vile, and in his
applications must suit his alarms to each, giving every one his
portion; and, if he did this, he should have the comfort of it,
whatever the success was, but, if not, he was accountable.</p>
<p class="indent" id="Ez.iv-p21" shownumber="no">(1.) Some of those he had to do with were
wicked, and he must warn them not to go on in their wickedness, but
to turn from it, <scripRef id="Ez.iv-p21.1" osisRef="Bible:Ezek.3.18-Ezek.3.19" parsed="|Ezek|3|18|3|19" passage="Eze 3:18,19"><i>v.</i> 18,
19</scripRef>. We may observe here, [1.] That the God of heaven has
said, and does say, to every wicked man, that if he go on still in
his trespasses he <i>shall surely die. His iniquity</i> shall
undoubtedly be his ruin; it tends to ruin and will end in ruin.
Dying <i>thou shalt die, thou shalt die</i> so great a death,
<i>shalt die</i> eternally, be ever dying, but never dead. <i>The
wicked man shall die in his iniquity, shall die</i> under the guilt
of it, <i>die</i> under the dominion of it. [2.] That if a
<i>wicked man turn from his wickedness,</i> and <i>from his wicked
way, he shall live,</i> and the ruin he is threatened with shall be
prevented; and, that he may do so, he is warned of the danger he is
in. <i>The wicked man shall die</i> if he go on, but <i>shall
live</i> if he repent. Observe, he is to turn <i>from his
wickedness</i> and <i>from his wicked way.</i> It is not enough for
a man to turn <i>from his wicked way</i> by an outward reformation,
which may be the effect of his sins leaving him rather than of his
leaving his sins, but he must <i>turn from his wickedness,</i> from
the love of it and the inclination to it, by an inward
regeneration; if he do not so much as turn <i>from his wicked
way,</i> there is little hope that he will turn <i>from his
wickedness.</i> [3.] That it is the duty of ministers both to warn
sinners of the danger of sin and to assure them of the benefit of
repentance, to set before them how miserable they are if they go on
in sin, and how happy they may be if they will but repent and
reform. Note, The ministry of the word is concerning matters of
<i>life and death,</i> for those are the things it sets before us,
<i>the blessing and the curse,</i> that we may escape the curse and
inherit the blessing. [4.] That, though ministers do not warn
wicked people as they ought of their misery and danger, yet that
shall not be admitted as an excuse for those that go on still in
their trespasses; for, though the watchman did not <i>give them
warning,</i> yet they <i>shall die in their iniquity,</i> for they
had sufficient warning given them by the providence of God and
their own consciences; and, if they would have taken it, they might
have <i>saved</i> their <i>lives.</i> [5.] That if ministers be not
faithful to their trust, if they do not warn sinners of the fatal
consequences of sin, but suffer them to go on unreproved, the
<i>blood</i> of those that perish through their carelessness
<i>will be required at their hand.</i> It shall be charged upon
them in the day of account that it was owing to their
unfaithfulness that such and such precious souls perished in sin;
for who knows but if they had had fair warning given them they
might have fled in time <i>from the wrath to come?</i> And, if it
contract so heinous a guilt as it does to be accessory to the
murder of a dying body, what is it to be accessory to the ruin of
an immortal soul? [6.] That if ministers do their duty in giving
warning to sinners, though the warning be not taken, yet they may
have this satisfaction, that they are <i>clear from</i> their
<i>blood,</i> and have <i>delivered their own souls,</i> though
they cannot prevail to deliver theirs. Those that are faithful
shall have their reward, though they be not successful.</p>
<p class="indent" id="Ez.iv-p22" shownumber="no">(2.) Some of those he had to deal with were
<i>righteous,</i> at least he had reason to think, in a judgment of
charity, that they were so; and he must warn them not to apostatize
and <i>turn away from their righteousness,</i> <scripRef id="Ez.iv-p22.1" osisRef="Bible:Ezek.3.20-Ezek.3.21" parsed="|Ezek|3|20|3|21" passage="Eze 3:20,21"><i>v.</i> 20, 21</scripRef>. We may observe here,
[1.] That the best men in the world have need to be warned against
apostasy, and to be told of the danger they are in of it and the
danger they are in by it. God's servants must be warned (<scripRef id="Ez.iv-p22.2" osisRef="Bible:Ps.19.11" parsed="|Ps|19|11|0|0" passage="Ps 19:11">Ps. xix. 11</scripRef>) that they do not neglect
his work and quit his service. One good means to keep us from
falling is to keep up a holy fear of falling, <scripRef id="Ez.iv-p22.3" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv. 1</scripRef>. <i>Let us therefore fear;</i> and
(<scripRef id="Ez.iv-p22.4" osisRef="Bible:Rom.11.20" parsed="|Rom|11|20|0|0" passage="Ro 11:20">Rom. xi. 20</scripRef>) even those
that <i>stand by faith</i> must <i>not be high-minded, but
fear,</i> and must therefore be warned. [2.] There is a
<i>righteousness</i> which a man may <i>turn from,</i> a seeming
<i>righteousness,</i> and, if men turn from this, it thereby
appears that it was never sincere, how passable, nay, how plausible
soever it was; for, <i>if they had been of us, they would no doubt
have continued with us,</i> <scripRef id="Ez.iv-p22.5" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19">1 John ii.
19</scripRef>. There are many that <i>begin in the spirit,</i> but
<i>end in the flesh,</i> that set their faces heavenward, but look
back; that had a first love, but have lost it, and <i>turned from
the holy commandment.</i> [3.] When men <i>turn from their
righteousness</i> they soon learn to commit iniquity. When they
grow careless and remiss in the duties of God's worship, neglect
them, or are negligent in them, they become an easy prey to the
tempter. Omissions make way for commissions. [4.] <i>When men turn
from their righteousness, and commit iniquity,</i> it is just with
God to lay <i>stumbling-blocks before them,</i> that they may grow
worse and worse, till they are ripened for destruction. When
Pharaoh hardened his heart God hardened it. When sinners turn their
back upon God, desert his service, and so cast a reproach upon it,
he does, in a way of righteous judgment, not only withdraw his
restraining grace and give them up to their own hearts' lusts, but
order them by his providence into such circumstances as occasion
their sin and hasten their ruin. There are those to whom Christ
himself is <i>a stone of stumbling and a rock of offence,</i>
<scripRef id="Ez.iv-p22.6" osisRef="Bible:1Pet.2.8" parsed="|1Pet|2|8|0|0" passage="1Pe 2:8">1 Pet. ii. 8</scripRef>. [5.] The
righteousness which men relinquish shall never be remembered to
their honour or comfort; it will stand them in no stead in this
world or the other. Apostates lose all that they have wrought;
their services and sufferings are all in vain, and shall never be
brought to an account, because not continued in. It is a rule in
the law, <i>Factum non dicitur, quod non perseverat—We are said to
do only that which we do perseveringly,</i> <scripRef id="Ez.iv-p22.7" osisRef="Bible:Gal.3.3-Gal.3.4" parsed="|Gal|3|3|3|4" passage="Ga 3:3,4">Gal. iii. 3, 4</scripRef>. [6.] If ministers do no give
fair warning, as they ought, of the weakness of the best, their
aptness to stumble and fall, the particular temptations they are in
and the fatal consequences of apostasy, the ruin of those that do
apostatize will be laid at their door, and they shall answer for
it. Not but that there are those who are warned against it, and yet
<i>turn from their righteousness;</i> but that case is not put
here, as was concerning the wicked man, but, on the contrary, that
a <i>righteous man,</i> being warned, takes the warning and <i>does
not sin</i> (<scripRef id="Ez.iv-p22.8" osisRef="Bible:Ezek.3.21" parsed="|Ezek|3|21|0|0" passage="Eze 3:21"><i>v.</i> 21</scripRef>);
for, if you <i>give instruction to a wise man, he will be yet
wiser.</i> We must not only not flatter the wicked, but not flatter
even the righteous as if they were perfectly safe any where on this
side heaven. [7.] If ministers give warning, and people take it, it
is well for both. Nothing is more beautiful than <i>a wise reprover
upon an obedient ear;</i> the one <i>shall live because he is
warned</i> and the other <i>has delivered his soul.</i> What can a
good minister desire more than to <i>save himself and those that
hear him?</i> <scripRef id="Ez.iv-p22.9" osisRef="Bible:1Tim.4.16" parsed="|1Tim|4|16|0|0" passage="1Ti 4:16">1 Tim. iv.
16</scripRef>.</p>
</div><scripCom id="Ez.iv-p22.10" osisRef="Bible:Ezek.3.22-Ezek.3.27" parsed="|Ezek|3|22|3|27" passage="Eze 3:22-27" type="Commentary"/><div class="Commentary" id="Ez.iv-p22.11">
<h4 id="Ez.iv-p22.12">The People's Contumacy
Predicted. (<span class="smallcaps" id="Ez.iv-p22.13">b. c.</span> 595.)</h4>
<p class="passage" id="Ez.iv-p23" shownumber="no">22 And the hand of the <span class="smallcaps" id="Ez.iv-p23.1">Lord</span> was there upon me; and he said unto me,
Arise, go forth into the plain, and I will there talk with thee.
  23 Then I arose, and went forth into the plain: and, behold,
the glory of the <span class="smallcaps" id="Ez.iv-p23.2">Lord</span> stood there,
as the glory which I saw by the river of Chebar: and I fell on my
face.   24 Then the spirit entered into me, and set me upon my
feet, and spake with me, and said unto me, Go, shut thyself within
thine house.   25 But thou, O son of man, behold, they shall
put bands upon thee, and shall bind thee with them, and thou shalt
not go out among them:   26 And I will make thy tongue cleave
to the roof of thy mouth, that thou shalt be dumb, and shalt not be
to them a reprover: for they <i>are</i> a rebellious house.  
27 But when I speak with thee, I will open thy mouth, and thou
shalt say unto them, Thus saith the Lord <span class="smallcaps" id="Ez.iv-p23.3">God</span>; He that heareth, let him hear; and he that
forbeareth, let him forbear: for they <i>are</i> a rebellious
house.</p>
<p class="indent" id="Ez.iv-p24" shownumber="no">After all this large and magnificent
discovery which God had made of himself to the prophet, and the
full instructions he had given him how to deal with those to whom
he sent him with an ample commission, we should have expected
presently to see him preaching the word of God to a great
congregation of Israel; but here we find it quite otherwise. his
work here, at first, seems not at all proportionable to the pomp of
his call.</p>
<p class="indent" id="Ez.iv-p25" shownumber="no">I. We have him here retired for further
learning. By his unwillingness to go it should seem as if he were
not so thoroughly convinced as he might have been of the ability of
him that sent him to bear him out; and therefore, to encourage him
against the difficulties he foresaw, God will favour him with
another vision of his glory, which (if any thing) would put life
into him and animate him for his work. In order for this, God calls
him out <i>to the plain</i> (<scripRef id="Ez.iv-p25.1" osisRef="Bible:Ezek.3.22" parsed="|Ezek|3|22|0|0" passage="Eze 3:22"><i>v.</i>
22</scripRef>) and there he will have some <i>talk with him.</i>
See and admire the condescension of God in conversing thus
familiarly with a man, a <i>son of man,</i> a poor captive, nay,
with a sinful man, who, when God sent him <i>went in bitterness of
spirit,</i> and was at this time out of humour with his work. And
let us own ourselves for ever indebted to the mediation of Christ
for this blessed intercourse and communion between God and man,
between heaven and earth. See here the benefit of solitude, and how
much it befriends contemplation. It is very comfortable to be alone
with God, withdrawn from the word for converse with him, to hear
from him, to speak to him; and a good man will say that he is never
less alone than when thus alone. Ezekiel <i>went forth into the
plain</i> more willingly than he went <i>among those of the
captivity</i> (<scripRef id="Ez.iv-p25.2" osisRef="Bible:Ezek.3.15" parsed="|Ezek|3|15|0|0" passage="Eze 3:15"><i>v.</i>
15</scripRef>); for those that know what it is to have communion
with God cannot but prefer that before any converse with this
world, especially such as is commonly met with. He <i>went out into
the plain,</i> and there he saw the same vision that he had seen
<i>by the river of Chebar;</i> for God is not tied to places. Note,
Those who follow God shall meet with his consolations, wherever
they go. God called him out to <i>talk with him,</i> but did more
than that: he showed him his <i>glory,</i> <scripRef id="Ez.iv-p25.3" osisRef="Bible:Ezek.3.23" parsed="|Ezek|3|23|0|0" passage="Eze 3:23"><i>v.</i> 23</scripRef>. We are not now to expect such
visions, but we must own that we have a favour done us no way
inferior if we so by faith <i>behold the glory of the Lord</i> as
to be <i>changed into the same image, by the Spirit of the
Lord;</i> and this <i>honour have all his saints. Praise you the
Lord,</i> <scripRef id="Ez.iv-p25.4" osisRef="Bible:2Cor.3.18" parsed="|2Cor|3|18|0|0" passage="2Co 3:18">2 Cor. iii.
18</scripRef>.</p>
<p class="indent" id="Ez.iv-p26" shownumber="no">II. We have him here restrained from
further teaching for the present. When he saw <i>the glory of the
Lord</i> he <i>fell on his face,</i> being struck with an awe of
God's majesty and a dread of his displeasure; but <i>the Spirit
entered into</i> him to raise him up, and then he recovered himself
and got <i>upon his feet</i> and heard what the Spirit whispered to
him, which is very surprising. One would have expected now that God
would send him directly to the chief place of concourse, would give
him favour in the eyes of his brethren, and make him and his
message acceptable to them, that he would have a wider door of
opportunity opened to him and that God would give him a door of
utterance to open his mouth boldly; but what is here said to him is
the reverse of all this.</p>
<p class="indent" id="Ez.iv-p27" shownumber="no">1. Instead of sending him to a public
assembly, he orders him to confine himself to his own lodgings:
<i>Go, shut thyself within thy house,</i> <scripRef id="Ez.iv-p27.1" osisRef="Bible:Ezek.3.24" parsed="|Ezek|3|24|0|0" passage="Eze 3:24"><i>v.</i> 24</scripRef>. He was not willing to appear in
public, and, when he did, the people did not regard him, nor show
him the respect he deserved, and as a just rebuke both to him and
them, to him for his shyness of them and to them for their coldness
towards him, God forbids him to appear in public. Note, Our choice
is often made our punishment; and it is a righteous thing with God
to remove teachers into corners when they, or their people, or
both, grow indifferent to solemn assemblies. Ezekiel must shut up
himself, some think, to give a sign of the besieging of Jerusalem,
in which the people should be closely shut up as he was in his
house, and which he speaks of in the next chapter. He must <i>shut
himself within his house,</i> that he might receive further
discoveries of the mind of God and might abundantly furnish himself
with something to say to the people when he went abroad. We find
that <i>the elders of Judah</i> visited him and <i>sat before</i>
him sometimes <i>in his house</i> (<scripRef id="Ez.iv-p27.2" osisRef="Bible:Ezek.8.1" parsed="|Ezek|8|1|0|0" passage="Eze 8:1"><i>ch.</i> viii. 1</scripRef>), to be witnesses of his
ecstasies; but it was not till <scripRef id="Ez.iv-p27.3" osisRef="Bible:Ezek.11.25" parsed="|Ezek|11|25|0|0" passage="Eze 11:25"><i>ch.</i> xi. 25</scripRef> that he <i>spoke to those
of the captivity all the things that the Lord had shown him.</i>
Note, Those that are called to preach must find time to study, and
a great deal of time too, must often shut themselves up in their
houses, that they may give attendance to reading and meditation,
and so their profiting may appear to all.</p>
<p class="indent" id="Ez.iv-p28" shownumber="no">2. Instead of securing him an interest in
the esteem and affections of those to whom he sent him he tells him
that <i>they shall put bands upon him and bind him</i> (<scripRef id="Ez.iv-p28.1" osisRef="Bible:Ezek.3.25" parsed="|Ezek|3|25|0|0" passage="Eze 3:25"><i>v.</i> 25</scripRef>), either (1.) As a
criminal. <i>They shall bind him</i> in order to the further
punishing of him as a disturber of the peace; though they were
themselves sent into bondage in Babylon for persecuting the
prophets, yet there they continue to persecute them. Or, rather,
(2.) As a distracted man. <i>They</i> would go about to <i>bind
him</i> as one beside himself; for to that they imputed his violent
motions in his raptures. The captains asked Jehu, <i>Wherefore came
this mad fellow unto thee?</i> Festus said to Paul, <i>Thou art
beside thyself;</i> and so the Jews said of our Lord Jesus,
<scripRef id="Ez.iv-p28.2" osisRef="Bible:Mark.3.21" parsed="|Mark|3|21|0|0" passage="Mk 3:21">Mark iii. 21</scripRef>. Perhaps this
was the reason why he must keep within doors, because otherwise
they would bind him, under pretence of his being mad, and therefore
he must not <i>go out among them.</i> Justly are prophets forbidden
to go to those that will abuse them.</p>
<p class="indent" id="Ez.iv-p29" shownumber="no">3. Instead of opening his lips that his
mouth might show forth God's praise, God silence him, made his
<i>tongue cleave to the roof of his mouth,</i> so that he was dumb
for a considerable time, <scripRef id="Ez.iv-p29.1" osisRef="Bible:Ezek.3.26" parsed="|Ezek|3|26|0|0" passage="Eze 3:26"><i>v.</i>
26</scripRef>. The pious captives in Babylon used this imprecation
upon themselves, that, <i>if</i> they should <i>forget
Jerusalem,</i> their <i>tongue</i> might <i>cleave to the roof of
their mouth,</i> <scripRef id="Ez.iv-p29.2" osisRef="Bible:Ps.137.6" parsed="|Ps|137|6|0|0" passage="Ps 137:6">Ps. cxxxvii.
6</scripRef>. Ezekiel remembers Jerusalem more than any of them,
and yet his <i>tongue cleaves to the roof of his mouth,</i> and he
that can speak best is forbidden to speak at all; and the reason
given is because <i>they are a rebellious house</i> to whom he is
sent, and they are not worthy to have him for <i>a reprover.</i> He
shall not give them instructions and admonitions, for they are lost
and thrown away upon them. He is before commanded to speak boldly
to them because <i>they are most rebellious</i> (<scripRef id="Ez.iv-p29.3" osisRef="Bible:Ezek.2.7" parsed="|Ezek|2|7|0|0" passage="Eze 2:7"><i>ch.</i> ii. 7</scripRef>); but, since that proves to
no purpose, he is now for that reason enjoined silence and shall
not speak at all to them. Note, Those whose hearts are hardened
against conviction are justly deprived of the means of conviction.
Why should not the reprovers be dumb, if, after long trials, it be
found that the reproved resolve to be deaf? If Ephraim be <i>joined
to idols, let him alone. Thou shalt be dumb, and not be a
reprover,</i> implying that unless he were dumb he would be
reproving; if he could speak at all, he would witness against the
wickedness of the wicked. <i>But when</i> God <i>speaks with</i>
him, and designs to speak by him, he <i>will open</i> his
<i>mouth,</i> <scripRef id="Ez.iv-p29.4" osisRef="Bible:Ezek.3.27" parsed="|Ezek|3|27|0|0" passage="Eze 3:27"><i>v.</i> 27</scripRef>.
Note, Though God's prophets may be silenced awhile, there will come
a time when God will give them the opening of the mouth again. And,
when God speaks to his ministers, he not only opens their ears to
hear what he says, but opens their mouth to return an answer.
Moses, who had a veil on his face when he went down to the people,
took it off when he went up again to God, <scripRef id="Ez.iv-p29.5" osisRef="Bible:Exod.34.34" parsed="|Exod|34|34|0|0" passage="Ex 34:34">Exod. xxxiv. 34</scripRef>.</p>
<p class="indent" id="Ez.iv-p30" shownumber="no">4. Instead of giving him assurance of
success when he should at any time speak to the people, he here
leaves the matter very doubtful, and Ezekiel must not perplex and
disquiet himself about it, but let it be as it will. <i>He that
hears, let him hear,</i> and he is welcome to the comfort of it;
<i>let him hear, and his soul shall live;</i> but <i>he that
forbears, let him forbear</i> at his peril, and take what comes. If
<i>thou scornest, thou alone shalt bear it;</i> neither God nor his
prophet shall be any losers by it; but the prophet shall be
rewarded for his faithfulness in reproving the sinner, and God will
have the glory of his justice in condemning him for not taking the
reproof.</p>
</div></div2>