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<p>The circumstances of the vision which Ezekiel saw, and in which he received his commission and instructions, are here very particularly set down, that the narrative may appear to be authentic and not romantic. It may be of use to keep an account when and where God has been pleased to manifest himself to our souls in a peculiar manner, that the <i>return of the day</i>, and our return to <i>the place of the altar</i> (<a class="bibleref" title="Gen.13.4" href="/passage/?search=Gen.13.4">Gen. 13:4</a>), may revive the pleasing grateful remembrance of God’s favour to us. “Remember, O my soul! and never forget what communications of divine love thou didst receive at such a time, at such a place; tell others what God did for thee.”</p>
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<p class="tab-1">I. The time when Ezekiel had this vision is here recorded. It was <i>in the thirtieth year</i>, <a class="bibleref" title="Ezek.1.1" href="/passage/?search=Ezek.1.1">Ezek. 1:1</a>. Some make it the thirtieth year of the prophet’s age; being a priest, he was at that age to enter upon the full execution of the priestly office, but being debarred from that by the iniquity and calamity of the times, now that they had neither temple nor altar, God at that age called him to the dignity of a prophet. Others make it to be the thirtieth year from the beginning of the reign of Nabopolassar, the father of Nebuchadnezzar, from which the Chaldeans began a new computation of time, as they had done from Nabonassar 123 years before. Nabopolassar reigned nineteen years, and this was the eleventh of his son, which makes the thirty. And it was proper enough for Ezekiel, when he was in Babylon, to use the computation they there used, as we in foreign countries date by the new style; and he afterwards uses the melancholy computation of his own country, observing (<a class="bibleref" title="Ezek.1.2" href="/passage/?search=Ezek.1.2">Ezek. 1:2</a>) that it was the fifth year of Jehoiachin’s captivity. But the Chaldee paraphrase fixes upon another era, and says that this was the thirtieth year after <i>Hilkiah the priest found the book of the law in the house of the sanctuary, at midnight, after the setting of the moon, in the days of Josiah the king</i>. And it is true that this was just thirty years from that time; and that was an event so remarkable (as it put the Jewish state upon a new trial) that it was proper enough to date form it; and perhaps therefore the prophet speaks indefinitely of thirty years, as having an eye both to that event and to the Chaldean computation, which were coincident. It was in the <i>fourth month</i>, answering to our June, and in the <i>fifth day of the month</i>, that Ezekiel had this vision, <a class="bibleref" title="Ezek.1.2" href="/passage/?search=Ezek.1.2">Ezek. 1:2</a>. It is probably that it was on the sabbath day, because we read (<a class="bibleref" title="Ezek.3.16" href="/passage/?search=Ezek.3.16">Ezek. 3:16</a>) that <i>at the end of seven days</i>, which we may well suppose to be the next sabbath, the word of the Lord came to him again. Thus <i>John was in the Spirit on the Lord’s day</i>, when he <i>saw the visions of the Almighty</i>, <a class="bibleref" title="Rev.1.10" href="/passage/?search=Rev.1.10">Rev. 1:10</a>. God would hereby put an honour upon his sabbaths, when <i>the enemies mocked at them</i>, <a class="bibleref" title="Lam.1.7" href="/passage/?search=Lam.1.7">Lam. 1:7</a>. And he would thus encourage his people to keep up their attendance on the ministry of his prophets every sabbath day, by the extraordinary manifestations of himself on some sabbath days.</p>
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<p class="tab-1">II. The melancholy circumstances he was in when God honoured him, and thereby favoured his people, with this vision. He was <i>in the land of the Chaldeans, among the captives, by the river of Chebar, and it was in the fifth year of king Jehoiachin’s captivity</i>. Observe,</p>
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<p class="tab-1">1. The people of God were now, some of them, <i>captives in the land of the Chaldeans</i>. The body of the Jewish nation yet remained in their own land, but these were the first-fruits of the captivity, and they were some of the best; for in Jeremiah’s vision these were the <i>good figs</i>, whom God had <i>sent into the land of the Chaldeans for their good</i> (<a class="bibleref" title="Jer.24.5" href="/passage/?search=Jer.24.5">Jer. 24:5</a>); and, that it might be for their good, God raised up a prophet among them, to <i>teach them out of the law</i>, then when he chastened them, <a class="bibleref" title="Ps.94.12" href="/passage/?search=Ps.94.12">Ps. 94:12</a>. Note, It is a great mercy to have the word of God brought to us, and a great duty to attend to it diligently, when we are in affliction. The word of instruction and the rod of correction may be of great service to us, in concert and concurrence with each other, the word to explain the rod and the rod to enforce the word: both together give wisdom. It is happy for a man, when he is sick and in pain, to have a messenger with him, an interpreter, <i>one among a thousand</i>, if he have but his <i>ear open to discipline</i>, <a class="bibleref" title="Job.33.23" href="/passage/?search=Job.33.23">Job 33:23</a>. One of the quarrels God had with the Jews, when he sent them into captivity, we for <i>mocking his messengers</i> and <i>misusing his prophets</i>; and yet, when they were suffering for this sin, he favoured them with this forfeited mercy. It were ill with us if God did not sometimes graciously thrust upon us those means of grace and salvation which we have foolishly thrust from us. In their captivity they were destitute of ordinary helps for their souls, and therefore God raised them up these extraordinary ones; for God’s children, if they be hindered in their education one way, shall have it made up another way. But observe, <i>It was in the fifth year of the captivity</i> that Ezekiel was raised up amongst them, and not before. So long God left them without any prophet, till they began to <i>lament after the Lord</i> and to complain that they <i>saw not their signs</i> and there was none to <i>tell them how long</i> (<a class="bibleref" title="Ps.74.9" href="/passage/?search=Ps.74.9">Ps. 74:9</a>), and then they would know how to value a prophet, and God’s discoveries of himself to them by him would be the more acceptable and comfortable. The Jews that remained in their own land had Jeremiah with them, those that had gone into captivity had Ezekiel with them; for wherever the children of God are scattered abroad he will find out tutors for them.</p>
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<p class="tab-1">2. The prophet was himself among the captives, those of them that were posted by <i>the river Chebar</i>; for it was <i>by the rivers of Babylon</i> that they <i>sat down</i>, and on the willow-trees by the river’s side that they <i>hanged their harps</i>, <a class="bibleref" title="Ps.137.1,Ps.137.2" href="/passage/?search=Ps.137.1,Ps.137.2"><span class="bibleref" title="Ps.137.1">Ps. 137:1</span>, <span class="bibleref" title="Ps.137.2">2</span></a>. The planters in America keep along by the sides of the rivers, and perhaps those captives were employed by their masters in improving some parts of the country by the rivers’ sides that were uncultivated, the natives being generally employed in war; or they employed them in manufactures, and therefore chose to fix them by the sides of rivers, that the good they made might the more easily be conveyed by water-carriage. Interpreters agree not what river this of Chebar was, but <i>among the captives</i> by that river Ezekiel was, and himself a captive. Observe here, (1.) The best men, and those that are dearest to God, often share, not only in the common calamities of this life, but in the public and national judgments that are inflicted for sin; those feel the smart who contributed nothing to the guilt, by which it appears that the difference between good and bad arises not from the events that befal them, but from the temper and disposition of their spirits under them. And since not only righteous men, but prophets, share with the worst in present punishments, we may infer thence, with the greatest assurance, that there are rewards reserved for them in the future state. (2.) Words of conviction, counsel, and comfort, come best to those who are in affliction from their fellow sufferers. The captives will be best instructed by one who is a captive among them and experimentally knows their sorrows. (3.) The spirit of prophecy was not confined to the land of Israel, but some of the brightest of divine revelations were revealed <i>in the land of the Chaldeans</i>, which was a happy presage of the carrying of the church, with that divine revelation upon which it is built, into the Gentile world; and, as now, so afterwards, when the gospel kingdom was to be set up, the dispersion of the Jews contributed to the spreading of the knowledge of God. (4.) Wherever we are we may keep up our communion with God. <i>Undique ad coelos tantundem est viae—From the remotest corners of the earth we may find a way open heavenward</i>. (5.) When God’s ministers are bound <i>the word of the Lord is not bound</i>, <a class="bibleref" title="2Tim.2.9" href="/passage/?search=2Tim.2.9">2 Tim. 2:9</a>. When St. Paul was a prisoner the gospel had a free course. When St. John was banished into the Isle of Patmos Christ visited him there. Nay, God’s suffering servants have generally been treated as favourites, and their consolations have much more abounded when affliction has abounded, <a class="bibleref" title="2Cor.1.5" href="/passage/?search=2Cor.1.5">2 Cor. 1:5</a>.</p>
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<p class="tab-1">III. The discovery which God was pleased to make of himself to the prophet when he was in these circumstances, to be by him communicated to his people. He here tells us what he saw, what he heard, and what he felt. 1. He <i>saw visions of God</i>, <a class="bibleref" title="Ezek.1.1" href="/passage/?search=Ezek.1.1">Ezek. 1:1</a>. No man can <i>see God and live</i>; but many have seen visions of God, such displays of the divine glory as have both instructed and affected them; and commonly, when God first revealed himself to any prophet, he did it by an extraordinary vision, as to Isaiah (<a class="bibleref" title="Isa.6.1-Isa.6.13" href="/passage/?search=Isa.6.1-Isa.6.13">Isa. 6:1-13</a>), to Jeremiah (<a class="bibleref" title="Jer.1.1-Jer.1.19" href="/passage/?search=Jer.1.1-Jer.1.19">Jer. 1:1-19</a>), to Abraham (<a class="bibleref" title="Acts.7.2" href="/passage/?search=Acts.7.2">Acts 7:2</a>), to settle a correspondence and a satisfactory way of intercourse, so that there needed not afterwards a vision upon ever revelation. Ezekiel was employed in turning the hearts of the people to the Lord their God, and therefore he must himself see the visions of God. Note, It concerns those to be well acquainted with God themselves, and much affected with what they know of him, whose business it is to bring others to the knowledge and love of him. That he might see the <i>visions of God the heavens were opened</i>; the darkness and distance which hindered his visions were conquered, and he was let into the light of the glories of the upper world, as near and clear as if heaven had been opened to him. 2. He heard the voice of God (<a class="bibleref" title="Ezek.1.3" href="/passage/?search=Ezek.1.3">Ezek. 1:3</a>): <i>The word of the Lord came expressly</i> to him, and what he saw was designed to prepare him for what he was to hear. The expression is emphatic. <i>Essendo fuit verbum Dei</i>—<i>The word of the Lord was a really it was to him</i>. There was no mistake in it; it came to him in the fulness of its light and power, in the evidence and demonstration of the Spirit; it came close to him, nay, it came into him, took possession of him and dwelt in him richly. It <i>came expressly</i>, or accurately, to him; he did himself clearly understand what he said and was abundantly satisfied f the truth of it. <i>The essential Word</i> (so we may take it), <i>the Word who is, who is what he is, came to Ezekiel</i>, to send him on his errand. 3. He felt the power of God opening his eyes to see the visions, opening his ear to hear the voice, and opening his heart to receive both: <i>The hand of the Lord was there upon him</i>. Note, <i>The hand of the Lord</i> goes along with <i>the word f the Lord</i>, and so it becomes effectual; those only understand and <i>believe the report to whom the arm of the Lord is revealed. The hand of God was upon him</i>, as upon Moses, to cover him, that he should not be overcome by the dazzling light and lustre of the visions he saw, <a class="bibleref" title="Exod.33.22" href="/passage/?search=Exod.33.22">Exod. 33:22</a>. It <i>was upon him</i> (as upon St. John, <a class="bibleref" title="Rev.1.17" href="/passage/?search=Rev.1.17">Rev. 1:17</a>), to revive and support him, that he might bear up, and not faint, under these discoveries, that he might neither be lifted up nor cast down with the abundance of the revelations. God’s <i>grace is sufficient for him</i>, and, in token of that, his <i>hand is upon him</i>.</p>
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