Text -- Ezekiel 3:1-26 (NET)

3:1 He said to me, “Son of man, eat what you see in front of you– eat this scroll– and then go and speak to the house of Israel.” 3:2 So I opened my mouth and he fed me the scroll. 3:3 He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it, and it was sweet like honey in my mouth. 3:4 He said to me, “Son of man, go to the house of Israel and speak my words to them. 3:5 For you are not being sent to a people of unintelligible speech and difficult language, but to the house of Israel– 3:6 not to many peoples of unintelligible speech and difficult language, whose words you cannot understand– surely if I had sent you to them, they would listen to you! 3:7 But the house of Israel is unwilling to listen to you, because they are not willing to listen to me, for the whole house of Israel is hard-headed and hard-hearted. 3:8 “I have made your face adamant to match their faces, and your forehead hard to match their foreheads. 3:9 I have made your forehead harder than flint– like diamond! Do not fear them or be terrified of the looks they give you, for they are a rebellious house.” 3:10 And he said to me, “Son of man, take all my words that I speak to you to heart and listen carefully. 3:11 Go to the exiles, to your fellow countrymen, and speak to them– say to them, ‘This is what the sovereign Lord says,’ whether they pay attention or not.”

Ezekiel Before the Exiles

3:12 Then a wind lifted me up and I heard a great rumbling sound behind me as the glory of the Lord rose from its place, 3:13 and the sound of the living beings’ wings brushing against each other, and the sound of the wheels alongside them, a great rumbling sound. 3:14 A wind lifted me up and carried me away. I went bitterly, my spirit full of fury, and the hand of the Lord rested powerfully on me. 3:15 I came to the exiles at Tel Abib, who lived by the Kebar River. I sat dumbfounded among them there, where they were living, for seven days. 3:16 At the end of seven days the word of the Lord came to me: 3:17 “Son of man, I have appointed you a watchman for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me. 3:18 When I say to the wicked, “You will certainly die,” and you do not warn him– you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live– that wicked person will die for his iniquity, but I will hold you accountable for his death. 3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. 3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Isolated and Silenced

3:22 The hand of the Lord rested on me there, and he said to me, “Get up, go out to the valley, and I will speak with you there.” 3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, and I threw myself face down. 3:24 Then a wind came into me and stood me on my feet. The Lord spoke to me and said, “Go shut yourself in your house. 3:25 As for you, son of man, they will put ropes on you and tie you up with them, so you cannot go out among them. 3:26 I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove them, for they are a rebellious house.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 3:1

This was done in a vision.

Wesley: Eze 3:1

In the hand which was sent to him.

Wesley: Eze 3:3

The mouth is the proper instrument of eating, but when meat is digested, the belly is said to eat.

Wesley: Eze 3:3

This denotes the fulness of the measure wherewith we should read, meditate, and digest the word of God.

Wesley: Eze 3:3

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.

Wesley: Eze 3:4

What things I shall shew thee, and in what words I shall declare them to thee.

Wesley: Eze 3:6

Divers nations, that thou shouldest need divers tongues, to speak to them all in their own language.

Wesley: Eze 3:7

The far greater part, tho' not every particular person.

Wesley: Eze 3:8

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.

Wesley: Eze 3:11

Of the first captivity under Jeconiah's reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar.

Wesley: Eze 3:12

An articulate sound, of many angels, attended with the rushing of the wheels, added to the noise of their wings.

Wesley: Eze 3:12

Praised be the gloriously holy and just God.

Wesley: Eze 3:12

Coming down from heaven.

Wesley: Eze 3:13

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

Wesley: Eze 3:14

Caught him up into the air.

Wesley: Eze 3:14

Carried me to the place where the captive Jews were crowded together.

Wesley: Eze 3:14

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.

Wesley: Eze 3:15

abib - A part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward.

Wesley: Eze 3:15

On that part of the river Chebar, which runs west - ward of Tel - abib.

Wesley: Eze 3:15

Where I found them sitting astonished, at the sight of their change from freedom and honour to servitude and shame.

Wesley: Eze 3:15

Mourning no doubt all that while, and waiting 'till the spirit of prophecy should open his mouth.

Wesley: Eze 3:20

Permit it to be laid before him.

Wesley: Eze 3:20

Perish in his sin.

Wesley: Eze 3:20

Shall not be profitable to him; "he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness."

Wesley: Eze 3:22

At Tel - abib.

Wesley: Eze 3:22

Withdraw from the multitude.

Wesley: Eze 3:23

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.

Wesley: Eze 3:24

To foresignify the shutting up of the Jews in Jerusalem.

Wesley: Eze 3:25

Thou shalt be straitly confined.

Wesley: Eze 3:26

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

JFB: Eze 3:1

God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on Eze 2:8). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.

JFB: Eze 3:3

Compare Psa 19:10; Psa 119:103; Rev 10:9, where, as here in Eze 3:14, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.

JFB: Eze 3:5

See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.

JFB: Eze 3:6

It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare 1Co 14:21 with Isa 28:11).

JFB: Eze 3:6

(Mat 11:21, Mat 11:23).

JFB: Eze 3:7

(Joh 15:20). Take patiently their rejection of thee, for I thy Lord bear it along with thee.

JFB: Eze 3:8

Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (Deu 33:9).

JFB: Eze 3:9

So Messiah the antitype (Isa 50:7; compare Jer 1:8, Jer 1:17).

JFB: Eze 3:10

The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare Pro 16:1; Psa 10:17).

JFB: Eze 3:11

Who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (Eze 3:5-6).

JFB: Eze 3:12

(Act 8:39). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (Ezr 9:3; Lam 1:1-3), seven days, the usual period for manifesting deep grief (Job 2:13; see Psa 137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (Eze 1:3-4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare Act 2:2), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (Eze 9:3); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [CALVIN].

JFB: Eze 3:13

Literally, "kissed," that is, closely embraced.

JFB: Eze 3:13

Typical of great disasters impending over the Jews.

JFB: Eze 3:14

Sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.

JFB: Eze 3:15

Tel means an "elevation." It is identified by MICHAELIS with Thallaba on the Chabor. Perhaps the name expressed the Jew's hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.

JFB: Eze 3:15

This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [GESENIUS]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (2Ki 17:6) [HAVERNICK].

JFB: Eze 3:17

Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (Hab 2:1) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so Isa 52:8; Isa 62:6); not as Ezekiel, to act as a watchman to others.

JFB: Eze 3:18

The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (2Ti 4:2, "in season, out of season"; Act 20:31, "night and day with tears").

JFB: Eze 3:18

Eze 2:5 had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable.

JFB: Eze 3:18

(Joh 8:21, Joh 8:24). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (Rom 2:12, "As many as have sinned without law, shall also perish without law").

JFB: Eze 3:19

Internal wickedness of heart, and external of the life, respectively.

JFB: Eze 3:19

(Isa 49:4-5; Act 20:26).

JFB: Eze 3:20

Not one "righteous" as to the root and spirit of regeneration (Psa 89:33; Psa 138:8; Isa 26:12; Isa 27:3; Joh 10:28; Phi 1:6), but as to its outward appearance and performances. So the "righteous" (Pro 18:17; Mat 9:13). As in Eze 3:19 the minister is required to lead the wicked to good, so in Eze 3:20 he is to confirm the well-disposed in their duty.

JFB: Eze 3:20

That is, give himself up wholly to it (1Jo 3:8-9), for even the best often fall, but not wilfully and habitually.

JFB: Eze 3:20

Not that God tempts to sin (Jam 1:13-14), but God gives men over to judicial blindness, and to their own corruptions (Psa 9:16-17; Psa 94:23) when they "like not to retain God in their knowledge" (Rom 1:24, Rom 1:26); just as, on the contrary, God makes "the way of the righteous plain" (Pro 4:11-12; Pro 15:19), so that they do "not stumble." CALVIN refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (1Ki 21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (1Ki 22:21-23).

JFB: Eze 3:20

(Heb 13:17).

JFB: Eze 3:22

(Eze 1:3).

JFB: Eze 3:22

In order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.

JFB: Eze 3:23

(Eze 1:28).

JFB: Eze 3:24

Having been previously prostrate and unable to rise until raised by the divine power.

JFB: Eze 3:24

Implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [FAIRBAIRN]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [GROTIUS]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [CALVIN].

JFB: Eze 3:25

Not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in 2Co 6:12, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [CALVIN].

JFB: Eze 3:26

Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word--God's sorest judgment (1Sa 7:2; Amo 8:11-12).

Clarke: Eze 3:1

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.

Clarke: Eze 3:3

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 favored by the Supreme Being. In Rev 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.

Clarke: Eze 3:5

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.

Clarke: Eze 3:7

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.

Clarke: Eze 3:12

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

Clarke: Eze 3:12

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 Ezekiel 1 (note) and Ezekiel 10 (note)

Clarke: Eze 3:12

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."

Clarke: Eze 3:13

A great rushing - All the living creatures and the wheels being then in motion.

Clarke: Eze 3:14

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.

Clarke: Eze 3:15

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

Clarke: Eze 3:15

Tel-abib - תל אביב "a heap of corn."So the Vulgate: acervum novarum frugum , "a heap of new fruits."letola chib , "to the hill Chib,"or the hill of grief. - Syriac

Clarke: Eze 3:15

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 labor.

Clarke: Eze 3:17

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.

Clarke: Eze 3:18

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.

Clarke: Eze 3:20

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

Clarke: Eze 3:20

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.

Clarke: Eze 3:22

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.

Clarke: Eze 3:24

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

Clarke: Eze 3:25

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

Clarke: Eze 3:26

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.

Calvin: Eze 3:1

When the Prophet is ordered to eat whatever he receives, this ought not to be extended to everything which he meets with, but, whatever may be the taste of the book, he is forbidden to refuse it: for its bitterness might possibly cause him to reject the threats of God. Lastly, the quality of the book is noted, because it contained nothing but the material for sorrow. He adds, that he opened his mouth, for the sake of obedience; by which he signifies that he was not curious or dainty in seeking to taste it, but that he took what was divinely offered him, without the slightest hesitation. Now he adds —

Calvin: Eze 3:3

Ezekiel, as we have just seen, proceeds to say, that a book was given him to eat, because God’s servants ought to speak from the inmost affection of their heart. We know that many have a tongue sufficiently fluent, but use it only for ostentation: meanwhile, God treats their vanity as a laughing stock, because their labor is fruitless. Hence we must observe the passage of Paul already quoted, “the kingdom of God is with power.” (1Co 4:20.) But the efficacy of the Holy Spirit is not exerted unless when he who is called to teach applies his serious endeavors to attain to the discharge of his duty. For this reason, then, Ezekiel is commanded to eat the roll Next he says, it was as sweet as honey; and, but a little before, he said it was filled with curses: therefore, either he had put off all humanity, or ought to be grieved, when he found himself appointed to be the herald of God’s vengeance. But, in other places, we saw that the servants of God were endued with feelings of an opposite kind; for, as they were often rough and stern like their work, so they condoled with the miserable people: but, their grief did not hinder them from proceeding in the discharge of their duty. For this reason Ezekiel now says, the book was sweet, because he acquiesced in God’s commands, and although he pitied his own people, yet he acknowledged that it could not happen otherwise, and subscribed to the just judgment of God. Therefore, by the word sweetness, he signifies his acquiescence in embracing the office enjoined upon him, and he so obeyed God that he forgot all the material for sorrow in the book, because the justice of God prevailed and thus extinguished the feeling of too great humanity which might otherwise have delayed him. Jeremiah uses the same expression. (Jer 15:16.) He says, that he found the words of God, and that they became to him gladness and joy of heart. For we saw, that he was only anxious but very sorrowful when he thought that utter destruction was impending over the people. But, as I have just said, these two things are not discordant: that Prophets should desire the safety of the people, and use their utmost endeavors to promote it, and yet manifest a firm constancy, and never hesitate, when necessity demands it, to condemn the people and to utter God’s threats which are enjoined ‘upon them. Thus shortly afterwards Jeremiah says, that he was filled with anger; thy words were found, says he, and I did eat them, and they afforded me joy and gladness of heart, because thy name has been called over me, O Jehovah God of hosts: that is, because I have been taught by the power of thy Spirit, and as I have been called to this office, so thou hast stretched forth thy hand unto me that I may fulfill thy commands with good faith and constancy: therefore thy words were my delight. Afterwards he adds, (Eze 3:17,) neither have I sat in the council of scorners, nor have I exalted myself for the sake of throwing off the yoke; for since I perceived that thou must be obeyed, I was, as it were, overpowered, yet I did not sit with the scorners, but I sat alone, says he, because thou hast filled me with indignation. Hence we see, that in one person were two feelings very different and contrary in appearance, because he was filled with indignation, and yet received joy through the words of God.

Calvin: Eze 3:4

Now at greater length God explains why he wished his servant to eat the volume which he held forth in his hand, namely, that when instructed by it he might approach the children of Israel; for he ought not to come empty, and we know that man of himself can bring forward nothing solid: hence Ezekiel must receive from God’s hand what he delivers to the Israelites. Let us then preserve this order, as the volume is first given to the Prophet, and then transferred to the people. God orders him, to offer or speak his own words, which is worthy of remark, as having the same meaning. But if Ezekiel ought to bring forward nothing but what he had received from God, this rule ought to prevail among all God’s servants, that they should not heap up their own comments, but pronounce what God teaches them as if from his mouth: lastly, that passage of Peter (1Pe 4:11) ought to guide us, he who speaks in the Church ought to speak the words of God. Now he adds, I do not send thee to a people strange in speech and hard in language, but to the house of Israel Stone think that the prophet is here animated to his duty, because God demanded nothing from him which was too difficult. For if he had been sent to remote nations with whom there was no interchange of speech, he might object that a greater burden than he could bear was imposed upon him. The difficulty would then have been a complete obstacle. They think that remote and foreign nations are here compared with the people of Israel, that he may discharge his duty with alacrity, as if it had been said, “I do not send thee to strangers. For neither could they understand thee, and they also would be barbarians to thee, but because thou art familiarly acquainted with thine own people, thou canst not turn thy back when I send thee unto them.” But this opinion does not approve itself to me, because I read these three verses in the same context, as they are united. It is by no means doubtful, that, by this comparison, God aggravates the impiety of the people. For this sentence is first in order, that the Israelites would be deaf, although the Prophet should use among them the common and vernacular language: this is the first point: now he shows the reason, because they were a bitter people Here God signifies, that nothing prevented the Israelites from obeying the doctrine of the Prophet but their malice and impiety. For this reason he says, I do not send thee to a people profound in speech I know not how some have conjectured that this epithet means learned or clever; for it is the same thing for a people to be of a strange speech and of a hard language. For what is a “hard” but a barbarous language? Now we perceive the genuine sense, that the Prophet is not sent to men of an unknown language because he would have been a barbarian to them and they to him. I do not send thee to them, therefore, but to the house of Israel.

Calvin: Eze 3:6

Now he adds, not to many peoples Those who translate “many” by “great,” do not understand the Prophet’s meaning, for God had spoken in the singular number concerning all people, but now he uses the plural, as if he had said, I send thee neither to Egyptians, nor to Chaldeans, nor to any other remote nation, since the world is on all sides of thee, inhabited by peoples whose language thou dost not understand: to those therefore I do not send thee. The particle, if not, follows, and Jerome translates, “If I had sent thee unto them,” although the negative particle is interposed, literally, if not, but because this phrase appears harsh, some have supposed אם-לא , am-la, to have the sense of swearing, and interpret it affirmatively for כאמת , cameth, “truly,” or “surely.” But if we receive it so, the passage will be defective; for they understand אם , am, “again,” “afterwards:” for these two words, אם-לא , am-la, have the force of an oath interposed. What sense then shall we extract from the words, “truly I will send thee unto them, and they shall hear thee?” We see then this sense to be too forced. Some explain the passage thus: “If I had not sent thee unto them, they would have heard thee,” as if God here blamed the disposition of the people, because they rather sought vain and foolish prophecies:, than submitted themselves to the truth; just as if he had said, if any impostor should pour darkness upon them, they would immediately embrace his fables and lies, as they are so prone to foolishness. Since, therefore, I send thee, therefore they do not hear. But this explanation does not suit, because a little afterwards we shall see it in its own place. To me therefore this context is most probable, if I had not sent thee to them, these also would have heard thee, as if it had been said, unless a difference of speech had interposed, I had rather have used thine assistance with reference to foreign nations. In this way God signifies his displeasure, when he says, that he would rather send his Prophet hither and thither than to the Israelites, except through the want of a common language; for this difference of language presented the only boundary to the Prophet, so that he was confined to his own people. In this sense there is nothing forced. I do not, therefore, send thee to many peoples, profound in speech and strange in tongue, because thou wouldst not understand their language But if this had not been an obstacle, I would have sent thee, and they would have heard thee. We see then what I have just touched upon, that the Israelites are compared to foreign or uncircumcised tribes, because they rejected the instruction offered them, not through ignorance of the language, but through the hardness of their heart. Isaiah also says, (Isa 28:11,) that the word of God would be deep and obscure to even the Jews themselves, but in another sense; he also compares his prophecies to a sealed book, since God had blinded them according to their deserts. Since therefore they were so given over to a reprobate mind, and were destitute of sound understanding, therefore he says, that his teaching would be like a closed and sealed book: then he says, that he would be a barbarian, as if he was using an unknown language. So God in this place clearly shows that the house of Israel were suffering no impediment in profiting by his word, except their own unwillingness to hear. (Isa 8:16; Isa 29:11.) For he says, that the heathen would be obedient, if they could be partakers of such a benefit. Unless therefore the language of the Prophet had been unknown to the profane and uncircumcised heathen, he had there found attentive and obedient disciples, as God testifies. How then comes it to pass that the house of Israel cannot hear! It now follows, But the house of Israel are unwilling to hear, that is, the house of Israel is unwilling to hear thee, because it will not hear me, says he.

Calvin: Eze 3:7

Now, therefore, we clearly see the sloth of the people assigned as a reason why they purposely rejected the Word of God, and hardened themselves in obstinacy. He also ascends higher, and says, that the people were not only disobedient to the Prophet but to God himself, as Christ also when he exhorts his disciples to perseverance in teaching. Therefore, says he, they will not hear you, because they will not hear me, and why am I and my teaching hated by them, unless because they do not receive my Father? (Joh 15:18.) For this stumblingblock is likely to break the spirits of the pious, when they see their teaching so proudly rejected. This reproach alone, therefore, is often accustomed to recall the servants of God from their course: but this admonition is proposed to them in the midst, that God himself is despised. Why then should they take it ill, that they are held in the same estimation as God, who is himself rejected? They think themselves undeserving of such contempt and haughtiness being thrown upon their labor. But is not God worthy of being listened to before all angels? Since, then, they are proud and unbelieving towards God himself, it is not surprising that they do not reverently receive what is proposed to them by mortal man. Now, therefore, we see what the intention of God is when he says, the house of Israel will not hear thee, because they do not hear me: lest it should be vexatious to the Prophet to see his labor profitless, nay, even the children of Israel rising against him: because he ought to bear it patiently, if he should suffer the same obloquy which they did not hesitate to display against the Almighty himself. It follows, Because the whole house of Israel is of a bold or a daring aspect, and of a hard heart He repeats what we saw before, but in other words — namely, that the people’s hardness of heart was untameable, and that they were not only obstinate in heart but brazen in countenance, so that they cast aside all modesty; and lastly, he implies that their obstinacy was desperate, when he joins a brazen countenance with a hard heart.

Calvin: Eze 3:8

Ezekiel was forewarned of the obstinacy of the people, yea, even of their desperate wickedness. Now God strengthens him lest he should despair when he saw that he must contend with such abandoned and reckless men; for what else was it than contending with stones? If Ezekiel had been commanded to strike a mountain, it would have been just the same as contending with such a people. He had need then of this strengthening, viz., his forehead should be adamant against the hardness of the people If he had hoped for more fruit from his labor, perhaps that facility had been the cause of negligence: for confidence makes us more remiss when the work in hand is neither laborious nor difficult. The Prophet, therefore, would have been colder, if, certainly persuaded that the people would be docile, he had approached them more carelessly. God, therefore, excites him when he speaks of their obstinacy. As then it was useful that the Prophet should comprehend how arduous was the duty to the discharge of which he was called, so also he ought to be armed with the strength of God, for otherwise he would have been easily overcome by its difficulty. This is the reason why God adds, that he had given him a stout front and a brazen aspect against the face and front of the people Besides, in this way he was admonished that fortitude was to be hoped for from some other quarter, that he might not spend his strength in vain, but allow himself to be governed by the Spirit of God. For when we think only on the quality and quantity of our own powers, they may easily flow away, and disperse, and even become vapid, unless we discharge our duty with manliness. God, therefore, recalls his Prophet when he says, that he had given him a face, as if he would say, that the Prophet did not make war in his own strength, but was armed with celestial virtue. Although, therefore, this seems to have been spoken once for Ezekiel’s private use, yet it belongs to us all. Let us learn, then, when God calls us to the office of teaching, never to measure the effect of our work by the standard of our own capacity, nor yet to consider our own powers, but to repose on some communicated strength which God here extols in no empty praises. Whoever, therefore, shall acknowledge that God is sufficient for overcoming all obstacles, will gird himself bravely for his work; but he who delays for calculating his own strength is not only weakened but is almost overcome. Besides, we see that we are here instructed in humility and modesty, lest we should claim anything as due to our own strength. Hence it happens, that many are so full, yea so puffed out with confidence, that they bring forth nothing but wind. Hence, let us learn to seek from God alone that fortitude which we need: for we are not stronger than Ezekiel, and if he needed to be strengthened by the Spirit of God, much more do we at this time need it.

Calvin: Eze 3:9

Lastly, we gather from this passage that although the whole world should rise up against the servants of God, yet his strength would be superior, as we saw it was with Jeremiah: They shall fight against thee, but they shall not prevail. (Jer 1:19; Jer 15:20.) Hence there is no reason why we should be afraid of the violent attack of any enemy, and although the whole world should be in a tumult, yet we need not tremble, because God’s strength in us will always be more powerful. Therefore it is added, as an adamant, harder than flint, have I placed thee; therefore do not fear them. God says I have placed the forehead of the Prophet like adamant; not that he strove with the people by either injustice or audacity, but because God opposed the confidence with which Ezekiel was endowed to the furious impudence of the people. In this sense then the forehead of the Prophet is said to be adamant Now he adds — do not fear, then, and do not be broken by their face or presence These phrases, that the Prophet be not broken, and yet fear not, seem to be opposed to each other, since he excels in unconquered fortitude. But God so tempers his favor, that the faithful always have need of excitements, even when he animates them, and supplies them with strength. God, therefore, so works within his servants, that they do nothing except as they are ruled by his Spirit; and yet they have need of his teaching, since his exhortations to them are never superfluous. Profane men think that there is no use in teaching, and that all exhortations are frivolous, if God, when he acts upon us by his Spirit, not only begins, but continues and perfects his own work. But the Scripture shows that these two things mutually agree; for while God strengthens us and renders us unconquerable by his Spirit, at the same time he breathes virtue into his exhortations, and causes them to flourish within us, and to bring forth fruit In this way God on his part confirms his Prophet, by giving him an adamantine forehead and more than stony, and by giving him an unconquered spirit, and yet he exhorts him to fear not. We see, then, how God governs his own people within them, and yet adds teaching as an instrument of his Spirit. Then he adds, because they are a rebellious house, or although they are; for the particle כי , ki, is often put adversatively, as we have said elsewhere. If we take it in its proper sense, it will suit very well, because they are a rebellious house; as if it had been said, the Prophet has no cause for fear, because he was carefully admonished beforehand, and nothing new could happen; for we are accustomed to be very much frightened by novelty; but when we have meditated on what happens, we are not disturbed, neither do we stand still nor hesitate; for although the Prophet had already learnt that the house of Israel was rebellious, yet he perseveres, because he experiences nothing new or unusual. It follows —

Calvin: Eze 3:10

This is a repetition of the same doctrine; for we said that our Prophet is more verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to the form of speech which was then customary among the exiles, he is not, therefore, either so restricted or so polished; but we must understand that he accommodated his language to learners, because he had to do with a people not only rude and dull, but also obstinate. And then they had degenerated as much from the purity of their language as from that of their faith; hence the Prophet purposely bends aside from elegance of language. Whatever repetition he might use with men so dull and slothful, it was not superfluous. He says, therefore, what we have formerly seen, that he was commanded to speak all the words, but he previously says, that he was commanded to receive them in his heart, and to perceive them with his ears The order is inverted, because we must perceive with the ear before we receive in the heart. And they philosophize with more subtlety than truth who say, that the interior hearing precedes, inasmuch as the ears are struck by the sound in vain, unless the heart was already docile. For although God prepares his elect for hearing, and gives them ears for that purpose, yet his teaching does not penetrate to their minds before it has been received by the car. There is no doubt, then, that here one thing is put before the other, by what we call a ὕστερον πρότερον The result is, that; the Prophet, as he is sure of his calling, hears God speaking to him. But this was not said for his sake, but that he might securely boast himself to be a servant of God, and bring forward nothing but what he had heard from the mouth of God himself. As, therefore, in this confidence, he was to contend against the people’s impiety, so he was commanded to hear the words of God We hear, then, a repetition of what we formerly saw, namely, that the Prophet freely boasts that he did not bring forward merely windy eloquence, as profane men do, who have no other object than to obtain the applause of men.

The Prophet, therefore, here says, that he was commanded to receive the words of God in his heart.

Calvin: Eze 3:11

Now it is added, that he may go and proceed to the captivity, to the children of his own people We see, then, that God does not regard the Prophet so much as the Israelites, because they had never willingly yielded to the Prophet when he brought a message by no means pleasing. For nothing could be more sad and hateful to them than to hear threats and curses. Because, then, they had never willingly bent to obedience, he is sent with a testimony that he had learnt what he uttered in God’s school; then that he had so learnt from God, that he adds nothing of his own; lastly, that he so speaks, that; the obstinacy of the people is not overcome: Whether they will hear, or whether they will forbear, do thou nevertheless go forward Wherefore? Thou shalt say, thus saith the Lord. We have already explained the meaning of this phrase, namely, where we are persuaded that our labor is pleasing to God, although it be useless to men, yet this ought to suffice us, that God has sent us. Then he wishes to try our constancy, lest when we see ourselves laboring in vain, we should cease on that account, instead of being prepared to obey, whatever may happen.

Calvin: Eze 3:12

The Prophet again affirms what we have formerly seen, that God had worked upon his mind by the secret instinct of his own Spirit. Although, therefore, God had exhorted him to fortitude, yet the Prophet shows what he demanded of himself. In short, the Prophet was strong in God, because God implanted his virtue within him. He says, therefore, that he was raised up by the Spirit, which only means that the agitation within him was of no avail, unless through heavenly inspiration; so also he ought to be carried beyond himself for the time, that nothing human should appear within him. But more will be said about this hereafter.

He adds, that he heard a voice of a great rushing, that is, a sonorous voice, and one different from the usual voice of men: for the, Prophet, by the noise or tumult of the voice, could distinguish it from the usual voice of men. Blessed, said it, be the glory of Jehovah from his own place We cannot doubt that this benediction was suitable to the occasion of its utterance: when, therefore, this voice was heard, God wished to refute the clamorous voices of the people who thought themselves injured. For we know that the people were querulous, and murmured because they thought themselves treated with greater harshness than they deserved. Hence the glory of God is opposed to all impious and sacrilegious blasphemies, which the Israelites were in the habit of vomiting forth against God, as if he treated them cruelly. In short, this voice restrained all calumnies, by which the impious then endeavored to overwhelm the glory of God. He says that glory is blessed, because although men dare not utter gross and open reproaches against God, nevertheless they curse his glory as often as they detract from his justice, and accuse him of too much rigor. Hence, in opposition to this, a voice is heard, saying, the glory of God is blessed

By God’s place, I understand the Temple. I confess that in many passages of Scripture heaven is so called; not that God’s essence, which is immense, can be included within any place; for as heaven is called his throne or seat, so also the earth is his footstool, because he fills all things with his immensity. So here, as often in other places, the Temple is called God’s place, because he dwelt there with respect to men. Besides, this is said as well with reference to the exiles as to the rest of the people yet remaining at Jerusalem. For the exiles did not sufficiently consider that they were banished from their country, and dragged into a distant region, through the just vengeance of God. Since, therefore, this captivity did not sufficiently subdue them, the name of God ought to be set before them, that they might know that they were not banished from their country by the cruelty of their enemies, but by the judgment of God. The Prophet, doubtless, regards also those Jews who as yet remained at home: for they boasted that God was seated in the Temple, and so fancied that they should be always safe under his protection. But the Prophet, as we shall afterwards see, denounces on those who remained a punishment similar to that of those who were in captivity. It is then just as if he had said that God remained in his Temple, that he might shine there with conspicuous glory. Now as he wished to humble the ten tribes as well as the other two, so he wished to alleviate the grief of them all, that they should not cease to hope for the promised return. For calamity itself might lead them to despair, and to suppose their salvation impossible: nay, to think that God was as it were dead, and his virtue extinct. To what purpose, then, was the worship of God? to what purpose the splendor and dignity of the Temple, unless that God should protect his own? But they had been deserted by him; here then was matter for despair, unless it had been met: the Prophet now treats this, since on one side he reminds them that God was the just avenger of wickedness, when he suffered the ten tribes to be dragged into exile, yet that he would be their deliverer, because he does not cease to reign in his Temple, although profane men think him conquered, and treat with wanton insolence their own triumphs over him. Now therefore we perceive the sense of the Prophet: for this sentence would be cold if it were merely general; but when it is accommodated to the state of things at the time, we see that the glory of God is not extolled by any vain eulogium, and that the Temple is not mentioned in vain. (Psa 11:4; Psa 103:19; Isa 66:1.)

Calvin: Eze 3:13

The Prophet now seems to express from whence the voice which he heard proceeded: for I do not think that the voice proceeded from any other quarter, and that afterwards the living creatures moved in unison with the wheels, but it seems to me to explain what would otherwise have been doubtful, namely, that God’s glory was celebrated by the living creatures and the wheels. It is not wonderful then that a voice should be attributed to the living creatures, because we saw them to be cherubim or angels, as by the wheels God wishes to mark all actions and motions; motions, I say, which seem fortuitous, but yet are governed by the living creatures, whom God inspires with his own virtue, while he wishes to execute his designs, and so exercises his dominion over all creatures; for nothing happens which is not governed by his will. Hence a voice proceeds as well from the living creatures as from the wheels, which extolled the glory of God, and proclaimed him, in the midst of that sad and wretched slaughter of the people, still reigning in his own Temple; then, indeed, especially exercising his power, because he was a judge, in punishing their wickedness; then because he was about to become the deliverer of his own people, as he had promised them restoration after seventy years. He says also, I heard the voice of wings when they mutually embraced each other; for נקש , nekesh, signifies to embrace: others translate, when they struck or engaged in conflict with each other: but by the word osculating, conjunction is metaphorically signified. When, therefore, each wing embraced its fellow, then the voice emerged: he adds also the same thing concerning the wheels, and at length he repeats what he had said, that there was a sound of a great rushing It follows —

Calvin: Eze 3:14

He confirms what we have formerly seen, namely, that he was acted upon by the Spirit of God, so that it was in some way without himself, and not as profane men have invented, enthusiastically: for their Prophets were deprived of self-control, and the devil so dealt with them, that they were not of sound mind. Hence the Prophet does not understand that he was deprived of self-control, because God’s Prophets were of a sedate and composed mind; but he understands that he was so governed by the Spirit of God, that he was unlike himself, and did not breathe a terrestrial air; lastly, he understands that visible marks were graven upon him, which obtained for his doctrine authority with all the people. And it was the more necessary that the Prophet should be adorned with his own proofs, on account of the dullness of the people, and also because his message was distasteful to them, and he had not previously discharged the duty of a teacher. It was needful, therefore, that he should be so renewed that the people should acknowledge him as inspired. He had lived familiarly among his friends, and was sufficiently known both by appearance and character. Meanwhile God, as I have said, separated him from common life, that he should represent something celestial; and the object of this was, as we have shown, to conciliate confidence and reverence towards his teaching. He felt indeed the agitation of the Spirit, and it is scarcely to be doubted that the people also knew it, otherwise they would scarcely have had confidence in him when speaking of himself.

The object of this remarkable government of the Spirit was, that the Israelites, if only awake and attentive to the miracle, might know the Prophet to be in some manner renovated. But what follows seems opposed to the former sentence; for he says (Eze 3:3) the volume was sweet as honey, but now that he departed in the bitterness of his spirit;. but as I briefly explained yesterday, this is easily reconciled; for the Prophet was not deprived of all sensation. Although he was entirely consecrated to God, and in no degree remitted his diligence and alacrity, yet he retained some human feelings: hence the spirit of bitterness of which he speaks, which he calls his own spirit Whence we perceive an implied contrast between that motion by which he was caught up and that feeling, which, although not sinful, was in some way different from the grace of the Spirit, because the Prophet so burnt with zeal that he performed the commands of God almost in forgetfulness of self: yet, at the same time, he felt within him something human, since the power of the Spirit had not extinguished all sorrow. We hold, therefore, that the Prophet was in some degree inspired by the Spirit, and yet that his own spirit was bitter He adds, and the hand of Jehovah was strong upon me By “hand,” some understand prophecy, but in my opinion ignorantly: I do not doubt that its meaning is power or authority. He says, the hand of God was strong, because he ought to obey God, although the bitterness of which he spoke should draw him in a contrary direction. As Paul says, (2Co 5:14, and Phi 1:23,) that he was constrained by a zeal of God, so also the Prophet signifies that he was constrained by the secret instinct of the Spirit, so that he did not act from human motives, nor yet obey the wishes of his own mind, nor follow his own individual will, but was only intent on rendering obedience to God. In this sense, then, he says, that the hand of God was strong upon him Otherwise it might be objected — why did he not fall away when he was so oppressed with grief, and anxiety so overwhelmed his spirit? he replies, the hand of God was strong and prevailed, since otherwise he would have failed a hundred times, had he not been supported by the power of God. And thus we see that there was some repugnance in the Prophet, since as man he was affected with sorrow, but the power of the Holy Spirit ruled over him, so that he denied himself and all his human affections.

Calvin: Eze 3:15

Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men. For God revealed himself to him on the bank of the river Chebar, but he was solitary: and that this was done by vision, is by no means doubtful, since he was always among his own people. How then does he say, that he is now returned? Why, because the vision had vanished, and so he was entirely occupied with the other captives. What some affirm with subtlety, that he was like a monk, is frivolous: for they say, that he abhorred the wickedness of the people, and, that he might not contract any stain of impurity, had sought solitude: but this is not probable. Without doubt., the Prophet means that he returned to his former mode of life from the time when he heard God speaking and saw the vision. He then says — I sat seven days in some way absorbed in either admiration or sorrow, for שמם , shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt but that in this way God prepared him for beginning to speak afterwards to the greater surprise of the whole people. Nor ought it to seem absurd that he was dumb although sent by God:: for this did not occur through any negligence or delay which can be accounted a fault, but the office of teaching had been so imposed that he was not yet instructed by any fixed commands; as if any one were chosen ambassador either by a king or a senate, and were afterwards furnished with his instructions, so the Prophet was called to the prophetic office., but knew not yet what he was to say. He had indeed eaten the roll, but God had not yet suggested whence he ought to begin, nor how he ought to temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says, that he sat with either great stupor or great desolation, as they say. For his very appearance would rouse the attention of men, that they should enquire the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the discharge of his duty with greater fruit and efficacy, since his speech ought afterwards to be received with greater reverence when he had been silent for seven days

Then he says, I came to the exiles who sat in Thelabib I willingly accord with the opinion of those who take this for the name of a place, and ancient interpreters even have left these two words. Their Septuagint version has μετέωρον , as if it meant “lofty.” תלל , thelel, signifies to elevate, but it ought to be תלול , thelol, if the Prophet meant that he was exalted, but this is not suitable, since he rather asserts that he was like the rest of mankind after the vision was withdrawn. Some render it “skillful,” but I am not aware of their reason: but as I have already said, their opinion is probable, who suppose it the proper name of a place. Jerome translates, “a heap of fruit,” and not badly; for this was probably the origin of the place’s name, as cities and villages and mountains often receive their name from their situation and other circumstances; so also this place was called Thelabib. For תל , thel, signifies “a heap,” and אביב , abib, means a “stalk,” or “straw of corn,” and it may, therefore, be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is of no great moment. What we have mentioned must be especially remembered, that the Prophet was beheld in that sad and sorrowful countenance, and was silent for seven days

Calvin: Eze 3:16

Now the Prophet shows more clearly why he continued in silence for seven days, because, indeed, he had been appointed a teacher, but the time had not fully arrived in which he was to utter the commands of God. He waited, therefore until he should receive a distinct message. Hence he says, at the end of seven days I received a word from the Lord Whence we gather, that he had been chosen before, and that the burden of an embassy was imposed upon him: meanwhile he stood, as it were, in suspense, because he did not distinctly understand what he was to say, and where he ought to begin. Hence it appears, that God acts by degrees towards his servants, so that he claims them for his own, then he shows them generally what duties and labors they have to discharge, and at length he sends them forth to the performance of their work, and the execution of their office. This we see was done in the case of our Prophet. For first he learned that he was chosen by God, afterwards he was admonished generally to behave himself courageously, and not to yield to any threats or terrors: at length God explained to him what commands he wished him to bear to the people. As yet God seems to speak but generally, but it is as if he announced that the time had come when the Prophet must gird himself to his work: hence he says, Son of man I have appointed thee a watchman of the house of Israel

Calvin: Eze 3:17

What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all. It was the duty of those who have been appointed from the beginning ministers of the heavenly doctrine to be watchmen. And would that in the Papacy, as this name has been imposed on idols, dumb and blind and deaf, those who with swelling cheeks call themselves Bishops, had been admonished of their vocation. For we know that the word Bishop means the same as watchman. But when they were boasting themselves to be bishops, they were drowned in the darkness of gross ignorance: then also they were buried in their pleasure, as well as in sloth, for there is no more intelligence in these animals than in oxen or asses. Asses and oxen do spend their labor for the advantage of man, but these are not only destitute of all judgment and reason, but are altogether useless. But what I have said is to be remembered, when God chooses Prophets, that they are placed, as it were, on watch-towers, that they may keep watch for the safety of the whole Church. This ought now to have its force, that pastors may acknowledge themselves placed in stations whence they may be watchful: and this, indeed, is one point. Now this cannot be done unless they are endued with superior gifts and prevail in the grace of the Spirit above the commonalty. Nor is it sufficient that pastors should live as private men, but they ought to wait longer, as if they were placed on a lofty watchtower, which demands both diligence and a power of observation: this is a second point.

It is now added, thou shalt hear words from my mouth, and shalt announce them to the people from me. Here a general rule is prescribed to all Prophets and pastors of the Church, namely, that they should hear the word from the mouth of God: by which particle God wishes to exclude whatever men fabricate or invent for themselves. For it is evident, when God claimed to himself the right of speaking that he orders all men to be silent and not to offer anything of their own, and then, when he orders them to hear the word from his mouth, that he puts a bridle upon them that they should neither invent anything, nor hanker after their own devices, nor dare to conceive either more or less than the word: and, lastly, we see that whatever men offer of their ownselves, is here abolished, when God alone wishes to be heard, for he does not mingle himself here with others as in a crowd, as if he wished to be heard only in part. He assumes to himself, therefore, what we ought to attribute to his supreme command over all things, namely, that we should hang upon his lips. But if this was said to Ezekiel, how is it that men of no authority now dare to spread abroad their own fictions, as we see done in the Papacy? for what. is such a religion but a confused jumble of the numberless fictions of men? dray have heaped together, from many brains, an immense chaos of errors; ‘for they wish us to adore as the oracles of God whatever foolish men have imagined. But who among them will boast himself superior to Ezekiel? nay, if they were all put together will they dare to assert that they can be compared with him alone? And if they dare, who will admit their arrogance? We see then, that Ezekiel with the other Prophets is reined in, that he should not say anything but what he has heard from God’s mouth.

Now it follows, thou shalt admonish them from me The word which the Prophet uses, signifies as well to admonish as to caution. There is no doubt that he means those admonitions by which men are roused to caution, lest they should perish through any error or thoughtlessness. Hence after God had subjected the Prophet to himself, and commanded him to be a disciple, he appointed him a teacher, because hearing was not sufficient, unless he who had been called to rule the Church should deliver out of his hand what he had received from God. God therefore commands his Prophet to speak, after he had ordered him to hear. But he adds, from me, that the people may understand that God alone is the author of instruction. False teachers, indeed, proudly assume the name of God, as we see in the Papacy that this axiom sounds through it, that the Church is ruled by the Holy Spirit immediately, and therefore that it cannot err: but these two things are to be read conjointly, namely, that he who is appointed a teacher should hear God speaking, and afterwards should admonish in the name of God himself, that is, should profess that he is the minister and witness of God, so that his teaching should not be thought his own. For those who affect the praise of ability, or learning, or eloquence, often obscure the name of God, and therefore although they professed that they had their teaching from God, yet afterwards they speak from themselves: that is, they puff themselves up with vain ostentation, so that the majesty of God does not appear, nor the efficacy of the Spirit in that profane method of teaching. Hence God afterwards imposed a law upon his Prophet, that he should utter nothing but what he had heard: now he adds another clause: that he should admonish the people; but he must admonish them not from himself, but must always have in his mouth that sacred name of God, and show that he is in reality sent from him. For after this manner spake Moses, What am I and my brother Aaron? (Num 16:11.) Here we see that Moses spake from God; that is, professed himself to be God’s minister, when he bore witness that he was nothing, that he assumed nothing to himself, and acted in nothing by his own peculiar counsel or motion.

Calvin: Eze 3:18

The Prophet is now taught how difficult and dangerous an office he has now to undertake. God had previously laid it down as a law that he should utter nothing of himself: now he adds, that, the watchman is so set over the people that he must render an account of the diligence with which he goes through his watches. It is just as if it had been said that souls were committed to his care and fidelity, so that if they should perish he must undergo punishment before God. But it is better to explain the words — if when I say to the impious, “Thou shalt surely die,” and thou dost not admonish him, and he perish, then from thee will I require his blood In the first place, God confirms what we saw yesterday, that it is not. permitted to any mortal to condemn or absolve at his own discretion. When, therefore, God sends forth his servants, he does not resign that power, for still the supreme authority remains with himself: because there is one lawgiver, as James says, who can save and destroy. (Jas 4:12; Eze 13:19.) And elsewhere Ezekiel reproves the false prophets, because they keep alive the souls which were dying, and slay the souls not devoted to death. For we know that proud men always tyrannize over the conscience when they take upon themselves the prophetic name, and substitute themselves in the place of God, as their practice is in the Papacy. For the Pope indeed pretends that he does nothing in his own proper name, but meanwhile he claims the prerogative of God, and sits in the temple as an idol, because nothing is more peculiar to God than ruling our minds with celestial doctrine; but the Papists themselves heap on their own comments, and so it comes to pass that they miserably distort and drown their own consciences even to utter destruction. They enact laws according to their pleasure, then they always add the condition, that they must be kept under pain of eternal damnation, or of mortal sin, as they say. This place, then, must be diligently marked, where God claims to himself alone the power and right of condemning: if, says he, when I say to the impious. From this we infer, that all those are sacrilegious who bind consciences with their own laws, decrees, and enactments, enforcing one thing and forbidding another, because they take away from God what here he wishes to be assigned to him, for it is his office alone to pronounce sentence, for Prophets are only his heralds.

Meanwhile those fanatics are to be rejected, who, under pretext of this place, wish to give license to sin, and assert there is no difference between good and evil, because it is not our duty to condemn. For, properly speaking, we do not assume anything to ourselves when we recite what has proceeded from the mouth of God. God condemns adulterers, thieves, drunkards, murderers, enviers, slanderers, oppressors: if one inveigh against an adulterer, another a thief, a third a drunkard, shall we say that they take upon themselves more than they ought? By no means, because they do not pronounce of themselves as we have said, but God has said it, and they are but witnesses and messengers of his sentence. Yet this moderation must be maintained, not to condemn any one through moroseness, since many immediately abominate whatever displeases them, and cannot be induced to use diligent inquiry. Inquiry, therefore, should precede our sentences; but when God has spoken, then we must follow the rule which was given to the Prophet, if thou hast not admonished him, and spoken for his admonition Here the character which was imposed upon Ezekiel is referred to: for the same duty does not devolve upon private individuals who do not bear the prophetic name. For we must remark that this is not a general declaration which concerns all men at large, but it concerns a Prophet who had already been called to be a watchman: for unless those who sustain such a burden admonish mankind, no excuse remains for them but the necessity of sending an account to God for those who are lost. And the repetition shows that this ought not to be done as a matter of course, but that Prophets ought to be anxious and even zealous in recalling sinners. This clause was clear enough: if thou dost not admonish the wicked after I have spoken: but it is added, and hast not spoken for his admonition This sentence seems to be repeated in vain, but God signifies that. unless the Prophet admonishes sinners, he is not absolved, because he spoke once in passing and uttered but a single word. We should remember that sinners ought to be continually reproved that they may return to the right way. And this is the tendency of Paul’s doctrine to Timothy:

“be instant in season and out of season.” (2Ti 4:2.)

For if it had been sufficient to reprove sinners mildly, and afterwards to spare them, Paul would have been content with that courtesy, but he says, we must be urgent on every occasion. The minister of the Church then must not cease to repeat these admonitions, as Paul says elsewhere to the Philippians —

“I am not weary of repeating the same things to you.”
(Phi 3:18.)

And we know what he professes in the Acts. (Act 20:31.) I have not ceased day and night, publicly and privately, to admonish each of you. That perseverance then which Paul shows that he used is here enjoined on all the Prophets and servants of God.

He says, to urge him to turn from his evil way, that is, to be cautious; as it was said yesterday, זהר , zeher, means to be cautious; here it is taken actively — unless thou hast spoken, that thou mayest teach him to be cautious, or to return from his evil way Here it may be asked, why does God touch only on one side of the teaching, and omit the chief point? For why was the law given? and why were Prophets called forth, unless to collect the people for God? Here we must exercise the obedience of faith, since we know that God regards nothing as more important than uniting miserable men in the hope of eternal life. This is the chief end of the law and the gospel, that men being reconciled to God, may worship him as a Father. Chastisements, threats, and terrors follow afterwards, of which now there is only the mention; but we must consider the condition of the people, as we have already seen it; for at that time the prevalence of impiety, and contempt of God, and of all kinds of wickedness, was so great, that the Prophet could not address the people mildly and softly. Since, indeed, that passage of Paul must be remembered, (1Co 4:21,) what will ye? how shall I come to you? with a rod, or in the spirit of mildness? When he gives the Corinthians the choice, whether they wish him to come in a spirit of tenderness, or armed with a rod for their chastisement — and why? For when they were self-satisfied with their sins, Paul could not, according to his custom, treat them as sons, nor deal freely with them, but he was compelled to assume, as it were, another character, and to use pure austerity and rigor. Such, then, were the Israelites, and hence we cannot feel surprise that God should lay aside his pity, his promises of favor, and whatever is sweet and pleasant to men; for they were not in a fit state to hear the paternal voice of God, unless previously subdued; and this could not be done without violence, because of their exceeding perverseness.

Hence we must remark, that the more displeasing the Prophets’ embassy, the greater need they had of excitements; because, if the grace of God only is to be set before a people, and the hope of eternal life to be held out to them, since there is nothing in such teaching which greatly offends them, or embitters their feelings, hence it is easy to offer freely messages of this kind. But when men are to be summoned, or rather dragged, to the tribunal of God, when they are to be frightened by the fear of eternal death, when the minister, in the armory of God, as Paul says, (2Co 10:5,) brings his vengeance before mankind, because offense is thus stirred up, and this sometimes instigates men to fury, because, they cannot bear thus to be pressed home with the word of God; hence it is necessary that Prophets themselves should be animated, lest they fail, or even hesitate in their duty. Now, therefore, we understand why God speaks only of his own threats and terrors, for he mingles no taste of pity, because, in truth, the Israelites were not capable of profiting by any mildness, so that the Prophet would never have dared to discharge his duty so courageously unless this threat had been added. In other places we shall see the Prophet as God’s ambassador, for reconciling the miserable exiles to God; for he will bring forward many testimonies concerning the reign of Christ, and the restoration of the Church, and will herald the mercy and pardon of God; but before he can utter any message of grace, he must himself contend with the extreme obstinacy of the people. Hence it is, therefore, that God only can say, that the impious must be admonished, that they may return from their impiety

It is added, to give them life; and this may seem absurd, because all hope of repentance was taken away beforehand; they are a rebellious house and a bitter one, thou wilt not profit them. (Eze 2:5.) But it now seems that the fruit of his labor is promised, when mention is made of the life of those who, when admonished, shall repent. But in the first place we must remember, that some individuals always are curable, even if the whole body of the people appears desperate. For God, when he previously said that all the Israelites were rebellious and intractable, referred to the body at large, but as he is accustomed to preserve some small seed, there were a few remaining in that people who might be converted by the Prophet’s labor. This is one point. Besides, we must remember, even if no success from labor appears, yet it ought to satisfy us, just as if we had succeeded better and according to our wishes. For example, suppose our duty to be with the impious multitude, where-ever we turn our eyes contempt of God meets us, and even such wickedness, that we seem to lose all our pains. But yet, whilst the sin of the people affords us only materials for despair, we ought, nevertheless, to pursue our course, just as if the seed sown were producing fruit. Although, therefore, Ezekiel had heard from God’s mouth that the people would be rebellious, yet he ought to spend his labors for God quite as much as if he either perceived or hoped for some good result. In the meantime, what I have touched upon must be borne in mind, namely, that God always has some seed as a remnant, although the people as a whole may be lapsed into impiety.

It is now added, the impious man shall die in his impiety, but I will require his blood at thy hand. God here says, that he had called his servant under this condition, that he must render an account if any one perished through his fault. This place, although I have lately touched upon the subject, shows how dangerous an office those sustain who are called to the duty of teaching. Nothing is more precious to God than souls which he has created after his own image, and of which he is both the Redeemer and Father. Since, therefore, our souls and their salvation are so dear to God, hence we infer, how anxiously Prophets and all pastors ought to discharge their duties; for it is just as if God were to commit souls to their care, under this condition of rendering an account of each. Nor is it sufficient to admonish one and another, for unless they had endeavored to recall all from destruction to life and salvation, we hear what God here pronounces. Hence, also, Paul uses this expression, woe is me if I preach not the gospel, for a necessity is laid upon me. (1Co 9:16.) In fine, that the Prophet may be roused to undertake his office, God here announces that certain penalties hang over him, unless he diligently endeavor to recall all wanderers into the way of salvation. But, because men think that their ignorance will prove a sufficient defense, this cavil is removed, because God says they shall perish, although they were not admonished. This exception is added advisedly, that men may not flatter themselves, and throw the blame upon their pastors, if they perish in error. Although, therefore, any one has not been admonished, yet he shall die, and although the pastor shall render an account of his negligence, and shall spare himself while doing so, yet he shall have no excuse before God. Now we perceive that negligence in Prophets and pastors is allied to perfidy, when they knowingly and willingly permit souls to perish through their own silence: meanwhile, it is not surprising if God adjudges to death those who are not admonished: for their conscience is a sufficient accuser, and however they may now defend their error and ignorance, it is certain that they perish of their own accord. Afterwards it follows —

Calvin: Eze 3:19

The Prophet is here taught how usefully he will lay out his labor, although he should appear to fail, for he ought to be satisfied with this alone, that God approves his efforts. Although, therefore, those who were to be brought back by holy exhortations remain obstinate, yet God’s servants ought not, through fastidiousness, to throw up their commission as if it were useless, for they free their own souls. It has been formerly said, that a necessity was imposed upon them, but if they are dumb dogs the destruction of souls will be imputed to them, but when they have executed their duty and satisfied the Almighty, ought not it to suffice them to be absolved in his opinion? We see then, that the Prophet was animated by this consolation, lest he should be weary of admonishing abandoned and obstinate men, because, if they were not profited by his teaching, yet its fruit should return to himself. That expression of Christ’s is well known, “Into whatsoever house ye enter, salute it: if the house be unworthy, your blessing shall return to yourselves.” (Mat 10:12; Luk 10:5.) So also when the Prophets anxiously desired to reclaim the wandering sheep and to collect them within the fold, if they experienced such petulance that their labor did not profit them, yet their usefulness shall return to themselves. Now we understand the counsel of God in these words, Thou, therefore, hast freed thy soul. Here he does not put impiety only, but impious way, for the sake of explanation: unless any one had rather distinguish that impiety is the interior wickedness of the heart, but an impious way is the outward life and comprehends all actions, which is perhaps more probable, although there is no reason to object to add impious way as an explanation after the mention of impiety. Now it follows —

Calvin: Eze 3:20

Here God adds another part of duty which is incumbent on all Prophets. For they are first sent to bring back into the way those who had been alienated from God, then to retain those who are already within the flock, and to lead those onward to the goal who have already entered upon the course. We see, therefore, that Prophets ought to be occupied with both duties, so that they may not only recall to their obedience to God those who wander after their own lusts, but also confirm those who are, of their own accord, teachable already, and encourage them to persevere, and prevent them from failing away. Hence, after God has spoken concerning the correction of sinners who had strayed, he now adds another member. If, says he, the righteous man be turned aside from his righteousness, and thou hast not admonished him, he shall ate, and I will require his blood at thy hand Where in effect God signifies, that Prophets are guilty, not only if they do not exhort those who have withdrawn from the right way to retrace their steps, but also if they do not retain within their duty those who have already entered upon the right course. We must then have two objects in view, to recall those who have fallen into various errors, and to take care that those within the fold should not fall away, but be strengthened in perseverance. Hence it is now added, If the righteous shall turn aside, he indeed shall die, but his blood will I require

Here it may be asked, how can the just turn aside, since there is no righteousness without the spirit of regeneration But the seed of the Spirit is incorruptible, (1Pe 1:23,) nor can it ever happen that his grace is utterly extinguished; for the Spirit, is the earnest and seal of our adoption, for God’s adoption is without repentance, as Paul says. (Rom 11:29.) Hence it may seem absurd to say, that the just recedes and turns aside from the right way. That passage of John is well known — if they had been of us, they had remained with us, (1Jo 2:19,) but because they have departed, that falling away proves sufficiently that they were never ours. But we must here mark, that righteousness is here called so:, which has only the outward appearance and not the root: for when once the spirit of regeneration begins to flourish, as I have said, it remains perpetually. And we shall sometimes see men borne along with a wonderful ardor of zeal for the worship of God, and to be urged to promote his glory beyond even the very best men; indeed we shall see this, but, says Paul, God knows those who are his own. (2Ti 2:19.) Hence it is not wonderful that God under the name of righteousness here commends virtues which deserve praise before men, even if they do not spring from a pure fountain. Thus we see it. often happens that the righteous are alienated, and turn aside from the right way. This passage, then, ought to stir us up to seek from God continually a spirit of perseverance, because such is our propensity to sin, that we immediately flow in different directions like water, unless God strengthen us. When therefore we see the righteous themselves depart from the way, let us lea4 and become sure of the constancy of our own faith, only let our confidence be founded on the help of the Holy Spirit and not. in ourselves. In the meantime, we see that Christ did not pronounce this passage in vain: Happy are those who persevere unto the end, (Mat 24:13,) because many fall away in the midst of their course, or reversing their steps, turn their backs upon God.

Now we must carefully remark what follows, his righteousness shall not be remembered, because some desire to bargain with God, so that if for a time they enter upon the pursuit of piety, that may be taken into account and avail in their favor. But we hear what God pronounces, all their righteousness shall not be remembered in the case of backsliders There is no encouragement to flatter ourselves into sloth and security, when God shows that unless we continue to the end, even the goal of our career, whatever else we attain unto, it is useless. He says, as clearly as words will express it, if he shall fall away, or recede, or turn aside from his righteousness and shall commit iniquity We must mark this diligently, because we know that the very best men often fall away; but here a falling away is intended, where any one casts himself headlong on impiety: hence to commit iniquity is to give oneself up entirely to impiety; as when John says, that those who are born again of the Spirit of God do not commit sin, (1Jo 3:9,) he means, are not addicted to sin, even if as yet they dwell among many infirmities and failings: as also Paul says, that sin dwells in us, but does not reign. (Rom 6:12.) Hence to commit sin is to give oneself up to sin. But God says, I will place, or for placing, or if I shall have placed, a stumblingblock before his face Punishment is here called a stumblingblock, when God demonstrates his vengeance against apostates. Although a stumblingblock may also be called actual admonition, as the phrase is; but because that is too far-fetched, I receive it simply, if the righteous shall have turned aside: but I shall have rendered the reward which he deserved, he shall die, because thou hast not admonished him: in his unrighteousness shall he die: thus I point it off, for interpreters seem to me improperly to have mingled together — he shall die, and — he shall die in his iniquity. Now that threat which we have seen is repeated, namely, that all prophets who have deserted their office are guilty before God, because their sloth differs little from perfidy: for God considered them worthy of the greatest honor, since he committed souls to them, which, as we have said, he esteems so dear and precious. But if they reject this trust committed to them, we see that they not only act injuriously to man, but are also ungrateful to God; and their sluggishness is not only united with perfidy, but also with sacrilege, because they permit Satan to snatch from God what was his own. Just as if any watchman should desert his post and betray it to the enemy; because when they see some wander and others desert, it is clear that this does not arise from ignorance, as we have said, but to the snares of Satan and lust are those exposed whom Christ has redeemed with his blood: hence as we have said, this their treachery is without excuse.

Calvin: Eze 3:21

We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together. For as man’s nature is inclined to many failures, it often happens that those who have been gathered into God’s sheepfold are dispersed hither and thither, through their own infirmity, unless they are strengthened. For this reason constant admonitions are necessary; and hence God asserts that those pastors will be guilty, if though their negligence the righteous fall away. He now pursues the same sentiment, but adds another clause — but if the righteous is admonished the shepherd is guiltless The whole meaning is this, because Ezekiel had been called to the office of teaching, he ought to be intent in recalling into the way those who have erred, and also in retaining others. In the meanwhile we must observe, that those who seem to have entered on the right way are daily subject to error, unless God retains them by his servants, and urges them to go forward. Now it follows —

Calvin: Eze 3:22

God seems in some way to play with his Prophet, when he sends him about, and apparently changes his plan. For the duty of teaching was previously imposed upon the holy man, but now he is commanded to go abroad, and afterwards God orders him to shut himself up at home. Hence this variety seems like a change of plan, when God first commands his servant to speak, and afterwards to be silent. But it is by no means doubtful that, by this method, the authority of the Prophet was confirmed, when God evidently governed his tongue, whether for speech or silence. For although he was created a teacher, yet he restrained himself till God should suggest what he was to say. Afterwards he was ordered to be silent, and obeyed God; then when God dictated words, and commanded him to go forth in public, he began to discharge his office. Now, if he had begun to speak directly upon his appointment, too great levity might be objected against him; but when he showed his alacrity, and yet remained silent during God’s pleasure, greater weight was added to his teaching.

Now we understand to what purpose the hand of God was upon him By the hand of God his power is understood; for that exposition is cold, as I have before observed, which interprets the hand of God as the prophetic office. He perceives, then, that he was impelled by the secret virtue of God. Lastly, the hand of God is nothing else but the agitation of the Spirit, since the Prophet felt that he was not carried forward by human power, or by any arbitrary impulse, tie says, therefore, the hand of Jehovah was upon me, and he said to me arise, and go forth to the plain, that I may speak there with thee. Ezekiel could not but suppose that he was led forth to proclaim immediately God’s commands to the people. But in this opinion he was mistaken, because, as we shall see, he was brought forth into the midst that he should immediately shut himself up at home. But before he says this, he says that he went forth We see hove submissive he was whenever God sent him. And this is worthy of notice, because unless God’s calling please us, and our sense approve ⁸⁰ it, we fly back, or at least put it off. But the Prophet had a just excuse, according to human judgment, for turning his back with some color of reason; for God had often addressed him already, and as yet without fruit. But now, although he is hitherto held in suspense, yet God does not pronounce what he wishes him to do; yet he goes out into the plain, because God commanded him. We are taught by this example, even if the result of things is hidden from us, that as soon as God issues any command, we must obey, even if our senses refuse, yet we ought so to obey him as to follow whenever he calls, even if our doing it seems not only in vain, but ridiculous. But God did not address him in vain when he appeared in his glory, for the appearance of the glory of God ought to satisfy a holy man, although all other things should fail. He saw the glory of God, as it were, near the river Chebar; whence we gather, that. the vision was not fixed to any definite place. God, therefore, appeared once above the bank of the river to his servant, and then in the plain. As to his saying he fell on his face, I have previously explained what he means. It must necessarily happen that the faithful, who are impressed with a serious fear of God, should dread his appearance. The impious, also, are compelled to fear God, but afterwards they grow hardened, and although they are rendered almost lifeless, the stupor which follows extinguishes all sensation. But the fear which the faithful feel from the appearance of God is joined with reverence. Thus also Ezekiel fell on his face, so as not to rise again until the Spirit raised him up, as it follows afterwards.

Calvin: Eze 3:24

Here Ezekiel confirms what I have said: whenever the faithful are frightened at the sight of God’s glory, they cannot collect their mind unless the Lord prop them up by his strength. But this state was peculiar to the Prophet, because he ought to acknowledge himself, as it were, dead when he felt the Spirit of God living and flourishing in his mind. Therefore this tends to confirm him, because the Spirit restored him from a state of death to life: therefore he says, the Spirit came In fine, as the soul gives life to the man, so the Spirit of God is a supernatural life in man. We live after the manner of men, because a virtue is implanted in our soul which has faculties of its own. For in the soul is the seat of intelligence, and the will, and the sensations, and it diffuses its vigor through all the members. But the life which souls breathe into bodies is only earthly, but the Spirit of God gives life supernaturally. And this distinction must be held, because profane men boast only in outward appearances, as they call it — that is, in outward splendor, which is nothing else but a mask: and so with all their might they celebrate free-will and our natural faculties, because they have never tasted what that supernatural life is which is here mentioned. Ezekiel indeed was filled with the Spirit of God after a peculiar manner, that he might be fit to undertake the prophetic office, but this is common to the faithful for their spiritual life.

He says next, that he was placed upon his feet, because he was lying prostrate, nor could he, as I have said, raise a finger, unless he had been raised by divine power. Afterwards he relates the command of God, which appears to be absurd. For why did God appoint Ezekiel a Prophet unless that he should apply himself to the office of teaching? But now he orders him not only to rest, but even to he concealed at home. He uses the word “concealed” as if he had said, remain at home as a captive. If he had been a private man, he had enjoyed a free passage out, but now since God enjoins upon him the prophetic office, he is held captive. But all this is opposed to his mission. But first, God wished to prove the obedience of his servant; then he wished specially to confirm his calling more and more, for this was no common confirmation, because although the Prophet excelled in singular virtue, yet he did not leap into the midst, but rested at home, and became a voluntary captive, because it so pleased God. Hence the whole people might know that the Prophet did not proceed rashly, or by any sudden impulse, because he was often mute by the command of God. Afterwards it follows —

Calvin: Eze 3:25

Now God explains the reason why he wishes the Prophet to cease for a time, and to remain at home as if dumb. They have placed, said he, ropes upon thee with which they may bind thee. The opinion of those who take the passage metaphorically is not unsuitable, as if it had been said, the perverseness of the people hinders Ezekiel in the discharge of his duty, just as if he had been bound with ropes.

To make this clearer, we may call to mind what Paul says to the Corinthians, (2Co 6:11,) namely, that he was held in bondage, because his teaching could not find access to them, nor penetrate to their souls. “Our mouth,” says he, “is open towards you, O Corinthians! Our heart is enlarged towards you:” that is, as far as lieth in me, I am prepared faithfully to spend my labors upon you: but your bowels are straitened. Since therefore men, by their own depravity, hinder the course of doctrine, by reducing the servants of God to straits, it is quite consistent to represent the malice of those who are not teachable to be like ropes by which faithful teachers are bound, so that they cannot proceed freely in the course of their duty. If any one, however, prefers taking what is here said strictly and literally, the sentence must thus be understood, that the Israelites were not as yet prepared for instruction, because if the Prophet shall utter God’s commands immediately, they would be like the furious who would lay hands upon him and bind him with ropes. This sense also is very appropriate, and hence we may choose freely between them. But as to the general purport, God’s intention is by no means obscure, namely, that the Prophet ought not to take it ill, if he be for a time apparently useless without obtaining either hearers or fit disciples. We see then that this is said for the Prophet’s comfort, that he should not murmur or take it ill that God wishes him ‘to remain shut up at home; because the fit time had not yet come, as if it had been said — “If you hasten now, you will approach furious men who will by and bye rush against you and bind you with ropes. Because, therefore, you see them not yet prepared for learning, wait a while until I prepare their ears for you, that they may attend to you; or at least, that they may be rendered the more excuseless, I will send thee; and meanwhile, although they are as yet perverse, yet they cannot rise violently against thee, but whether they will or not, they shall be compelled to hear the commands which proceed from my mouth.” And he afterwards confirms this at length, as we shall see.

Calvin: Eze 3:26

But he now adds, I will fix thy tongue to thy palate — or I will make thy tongue adhere to thy palate — so that thou shalt not be to them a reprover, because they are a rebellious house What God ascribed to the Israelites he now transfers to himself. He had said, They will bind thee with ropes: he now says, I will make thy tongue cleave to thy palate But these two things are easily reconciled, because in truth the Israelites rejected prophecies through their intemperance, and God thus deprived them of this benefit, because he saw they were unworthy of it. But this place shows that it is a sign of God’s vengeance, when all prophecies cease, and opportunity for hearing is taken away. For as God shines upon us by his instruction, and we have thereby a certain pledge of his fatherly grace and favor, so also when instruction is removed, it is just as if God hid his face, nay, even turned his back upon us. We must consider, therefore, what is here said — because the house of Israel was rebellious: hence the Prophet was dumb, and refrained from teaching those impious ones. God therefore desists, when he sees that he is dealing with the stupid and deaf; but. not on the first occasion of their wearying him, because he rather contends with man’s ingratitude, and never ceases, as we see in Jeremiah, to rise in the morning, and to keep watch even while it is yet night; (Jer 7:2; Jer 11:7; Jer 35:14; Psa 74:9;) he never ceases to call to himself even those who are slow and sluggish, nay, even the utterly rebellious: but at length, when he sees that he does not succeed by long-suffering, he takes away his instruction, as we have said. And therefore the Church complains that it is destitute of Prophets, and places that slaughter among the extreme signs of God’s anger: “We do not see our signs, and Prophets do not appear among us. ” In this way they understand that they are alienated from God, and that no consolation remains to them, when God does not give them any taste of his goodness by Prophets. The ungodly indeed wish this, because nothing is more troublesome to them than to hear God continually exclaiming. Hence, as far as they can, they seek hiding-places, and think nothing better for themselves than to be torpid amidst their vices, and to be deaf to every voice of reproach; but yet nothing is more destructive to them, because God offers himself as a physician who cures our diseases, while he exhorts us to wisdom. But when he is silent, he deserts us as if abandoned to de-st, ruction, and hence I said that nothing is more destructive than when no reproach sounds in our ears, but we are sweetly flattered, because in this way Satan deprives us of our senses, and this is his final poisoning, when he so soothes us with his blandishments, that all reproach which may alarm our security altogether ceases. Now it follows: —

Defender: Eze 3:2

This action of eating the scroll, like the similar command directed to the Apostle John (Rev 10:8-11) was, of course, symbolic of becoming so filled with the Word of God that the prophet was both enabled and constrained to proclaim it."

Defender: Eze 3:9

This word (Hebrew, shamir) may also mean "diamond" or "briar," in the sense of being used in cutting (compare Zec 7:12). The Word of God, properly understood and proclaimed, is "sharper than any two-edged sword" (Heb 4:12)."

Defender: Eze 3:18

God repeatedly warns the ungodly of judgment to come, through His prophets in ancient times, and through His Word (and those who are His witnesses) today. The responsibility of the prophet - or the modern Christian witness - to get this critical message to the lost is thus inestimably great. In effect, for a believer to fail to witness to those he is able to reach would make him, in effect, their executioner. More important by far, however, is the certainty that, whether they hear a warning or not, the ungodly will die in their sins, for they are already "without excuse" (Rom 1:20), having rejected the witness in the creation itself (Eze 33:14-19)."

Defender: Eze 3:23

This overpowering "glory of the Lord" (no doubt the same shekinah glory that filled the tabernacle in the wilderness: Exo 40:34) is very prominent in Ezekiel, the phrase occurring no less than sixteen times."

TSK: Eze 3:1

eat : This must have passed in a vision; but the meaning is plain: Receive ny word into thy mind, let it enter into they soul; digest it, let it be they nourishment, they meat and thy drink, to do the will of thy Father who is in heaven. Eze 3:10, Eze 2:8, Eze 2:9; 1Ti 4:15; Rev 10:9, Rev 10:10

go : Eze 3:11, Eze 3:15, Eze 3:17-21, Eze 2:3; Jer 24:1-7

TSK: Eze 3:2

Jer 25:17; Act 26:19

TSK: Eze 3:3

and fill : Eze 2:10; Job 32:18, Job 32:19; Jer 6:11, Jer 20:9; Joh 7:38; Col 3:16

Then : Psa 119:11; Jer 15:16; Joh 6:53-63

it was : Job 23:12; Psa 19:10, Psa 119:97, Psa 119:103; Pro 2:10,Pro 2:11; Rev 10:9, Rev 10:10

TSK: Eze 3:4

Eze 3:11, Eze 2:3, Eze 2:7; Mat 10:5, Mat 10:6, Mat 15:24; Act 1:8

TSK: Eze 3:5

thou : Jon 1:2, Jon 3:2-4; Act 26:17, Act 26:18

of a strange speech and of an hard language : Heb. deep of lip and heavy of tongue, and so, Eze 3:6; Psa 81:5; Isa 33:19

TSK: Eze 3:6

of a strange speech and of an hard language : Heb. deep of lip and heavy of language. Surely, etc. or, If I had sent thee to them, would they not have hearkened? etc. Jon 3:5-10; Mat 11:20-24, Mat 12:41, Mat 12:42; Luk 11:30-32; Act 27:28; Rom 9:30-33

TSK: Eze 3:7

Israel will : 1Sa 8:7; Jer 25:3, Jer 25:4, Jer 44:4, Jer 44:5, Jer 44:16; Luk 10:16, Luk 13:34, Luk 19:14; Joh 5:40-47; Joh 15:20-24

all the : Eze 2:4, Eze 24:7; Isa 3:9; Jer 3:3, Jer 5:3

impudent and hardhearted : Heb. stiff of forehead and hard of heart

TSK: Eze 3:8

Exo 4:15, Exo 4:16, Exo 11:4-8; 1Ki 21:20; Isa 50:7; Jer 1:18, Jer 15:20; Mic 3:8; Act 7:51-56; Heb 11:27, Heb 11:32-37

TSK: Eze 3:9

adamant : Zec 7:12

fear : Eze 2:6; Isa 41:10,Isa 41:14, Isa 50:7; Jer 1:8, Jer 1:17, Jer 17:18; Mic 3:8; 1Ti 2:3; 2Ti 2:6

TSK: Eze 3:10

receive : Eze 3:1-3, Eze 2:8; Job 22:22; Psa 119:11; Pro 8:10, Pro 19:20; Luk 8:15; 1Th 2:13; 1Th 4:1

TSK: Eze 3:11

get : Eze 3:15, Eze 11:24, Eze 11:25; Dan 6:13

the children : Eze 33:2, Eze 33:12, Eze 33:17, Eze 33:30, Eze 37:18; Exo 32:7; Deu 9:12; Dan 12:1

speak : Eze 3:27, Eze 2:5, Eze 2:7; Act 20:26, Act 20:27

TSK: Eze 3:12

spirit : Eze 3:14, Eze 2:2, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:1, Eze 40:2; 1Ki 18:12; 2Ki 2:16; Act 8:39

a voice : Act 2:2; Rev 1:10,Rev 1:15

Blessed : Psa 72:18, Psa 72:19, Psa 103:20,Psa 103:21, Psa 148:2; Isa 6:3; Rev 5:11-14, Rev 19:6

glory : Eze 9:3, Eze 10:4, Eze 10:18, Eze 10:19, Eze 11:22, Eze 11:23; Exo 40:34, Exo 40:35; 1Sa 4:21, 1Sa 4:22

TSK: Eze 3:13

the noise : Eze 1:24, Eze 10:5; 2Sa 5:24

touched : Heb. kissed

and the noise : Eze 10:16, Eze 10:17

TSK: Eze 3:14

the spirit : Eze 3:12, Eze 8:3, Eze 37:1

in bitterness, in the heat of my spirit : Heb. bitter in hot anger, Num 11:11-19; Jer 6:11, Jer 20:14-18; Joh 4:1, Joh 4:3, Joh 4:9

but : Eze 1:3, Eze 8:1, Eze 37:1; 1Ki 18:46; 2Ki 2:16, 2Ki 3:15; Jer 20:7-9

TSK: Eze 3:15

that dwelt : Eze 3:23, Eze 1:1, Eze 10:15, Eze 43:3

sat : Gen 50:10; Job 2:13; Psa 137:1; Jer 23:9; Hab 3:16

TSK: Eze 3:17

I have : Eze 33:2-9; 1Co 12:28

a watchman : Son 3:3, Son 5:7; Isa 21:6, Isa 21:8, Isa 21:11, Isa 21:12, Isa 52:8, Isa 56:10, Isa 62:6; Jer 6:17, Jer 31:6; Act 20:28-31; Heb 13:17

hear : Eze 33:6-8; 2Ch 19:10; Isa 58:1; Jer 6:10; Hab 2:1; Mat 3:7; 1Co 4:14; 2Co 5:11, 2Co 5:20; Col 1:28; 1Th 5:14

TSK: Eze 3:18

I say : Eze 18:4, Eze 18:13, Eze 18:20, Eze 33:6, Eze 33:8; Gen 2:17, Gen 3:3, Gen 3:4; Num 26:65; 2Ki 1:4; Isa 3:11; Luk 13:3, Luk 13:5; Eph 5:5, Eph 5:6

to save : Eze 18:30-32; Act 2:40, Act 3:19; 1Ti 4:16; Jam 5:19, Jam 5:20

the same : Eze 33:6, Eze 33:9, Eze 33:10; Pro 14:32; Joh 8:21, Joh 8:24

but : Eze 34:10; Gen 9:5, Gen 9:6, Gen 42:22; 2Sa 4:11; Luk 11:50,Luk 11:51; Act 20:26, Act 20:27; 1Ti 5:22

TSK: Eze 3:19

if thou : 2Ki 17:13-23; 2Ch 36:15, 2Ch 36:16; Pro 29:1; Jer 42:19-22, Jer 44:4, Jer 44:5; Luk 10:10,Luk 10:11; Act 18:5, Act 18:6; 1Th 4:6; Heb 2:1-3, Heb 12:25

he shall : Eze 3:18; 2Th 1:8, 2Th 1:9; Heb 10:26, Heb 10:27

but thou : Eze 3:21, Eze 14:14, Eze 14:20, Eze 33:5, Eze 33:9; Isa 49:4, Isa 49:5; Act 13:45, Act 13:46, Act 20:26; 2Co 2:15-17

TSK: Eze 3:20

When : Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13; 2Ch 24:2, 2Ch 24:17-22; Psa 36:3, Psa 125:5; Zep 1:6; Mat 13:20,Mat 13:21; Heb 10:38; 2Pe 2:18-22; 1Jo 2:19

righteousness : Heb. righteousnesses, Isa 64:6; Dan 9:18

and I lay : Eze 7:19, Eze 14:3, Eze 14:7-9; Deu 13:3; Psa 119:165 *marg. Isa 8:14; Jer 6:21; Luk 2:34; Rom 9:32, Rom 9:33, Rom 11:9; 1Co 1:23; 2Th 2:9-12; 1Pe 2:8

because : Eze 3:18; Lev 19:17; 2Sa 12:7-13; 2Ch 19:2-4, 2Ch 25:15; Pro 25:12; Mat 18:15

and his : Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13; Mat 12:43-45; Luk 8:15; Rom 2:7, Rom 2:8; Heb 10:38; 2Pe 2:21

but his : Eze 3:18, Eze 33:6; Heb 13:17

TSK: Eze 3:21

if thou : Mat 24:24, Mat 24:25; Act 20:31; 1Co 4:14, 1Co 10:12; Gal 1:6-10, Gal 5:2-7; Eph 4:17-21, Eph 5:5, Eph 5:6; Col 1:28, Col 3:5-8; 1Th 4:6-8, 1Th 5:14; Tit 2:15; 1Jo 3:6-9; Rev 3:19

he shall : Eze 3:20; Psa 19:11; Pro 9:9, Pro 17:10; Gal 2:11-13; Jam 5:20

also : Eze 3:19; 1Ti 4:16

TSK: Eze 3:22

the hand : Eze 3:14, Eze 1:3, Eze 37:1

Arise : Eze 8:4; Act 9:6

TSK: Eze 3:23

the glory : Eze 1:4, Eze 1:28, Eze 9:3, Eze 10:18; Num 16:19, Num 16:42; Act 7:55

river : Eze 1:1-3

and I fell : Eze 1:28; Dan 8:17, Dan 10:8, Dan 10:9; Rev 1:17, Rev 4:10, Rev 5:8, Rev 5:14

TSK: Eze 3:24

the spirit : Eze 2:2, Eze 37:10; Dan 10:8-10,Dan 10:19

Go : Eze 4:1-4

TSK: Eze 3:25

Eze 4:8; Mar 3:21; Joh 21:18; Act 9:16, Act 20:23, Act 21:11-13

TSK: Eze 3:26

I will : Eze 24:27; Psa 51:15, Psa 137:6; Jer 1:17; Luk 1:20-22

and shalt : Psa 36:11, Psa 36:12; Lam 2:9; Hos 4:17; Amo 5:10, Amo 8:11, Amo 8:12; Mic 3:6, Mic 3:7

a reprover : Heb. a man reproving

for : Eze 2:3-8; Isa 1:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 3:1

Before, there was a direct commission, now there is a symbolic action. John has the same vision (Rev 10:8 ff), but there that is expressed, which is here left to be inferred, namely, that "as soon as he had eaten it his belly was bitter."The sweetness in the mouth denoted that it was good to be a messenger of the Lord (compare the margin reference), but the bitterness which accompanied it, denoted that the commission brought with it much sorrow.

Barnes: Eze 3:6

To many people - To various nations using diverse languages.

Surely - The thought is that expressed by our Saviour Himself (margin reference). Some render it: "but I have sent thee unto these; they can hearken"etc.

Barnes: Eze 3:8

I have made ... thy forehead strong - I have given thee a strength superior to theirs; a metaphor taken from horned animals.

Barnes: Eze 3:9

Adamant - Or, diamond Jer 17:1, which was employed to cut flint. Ezekiel’ s firmness being that of a diamond, he should cut a stroke home to the hardened hearts of a rebellious people. For "though"read "for."

Barnes: Eze 3:11

Thy people - God’ s people.

Barnes: Eze 3:12

I heard behind me - The commission having been given, and the prophet transported to the place of his ministry, the chariot of the vision passes away with the proper tokens Eze 1:24-25. A voice from above the firmament is now heard proclaiming the divine glory.

From his place - The place where the glory of the Lord had revealed itself in the vision. The words are to be joined to "saying:"put a comma after Lord.

Barnes: Eze 3:13

That touched - literally, touching. The living creatures in their flight raised their wings, so as to touch each other.

Barnes: Eze 3:14

Lifted me up - We are not to suppose that the prophet was miraculously transported from one place to another in the land of his captivity. Compare Mat 4:1; Act 8:39. He had been in an ecstatic vision Eze 1:1, and now guided by the Spirit he goes forth among his countrymen.

The heat of my spirit - Full of the righteous indignation, which God inspired, against the sin which he was to denounce.

But the hand - and "the hand."The Lord strengthened him for his mission.

Barnes: Eze 3:15

Tel-abib - , on the river Chebar was the chief seat of the Jewish exiles in Babylonia. The name "Tel-abib"("mount of ears of corn") was probably given on account of its fertility.

I sat where they sat - Rather, "And I saw them sitting there and I sat there."

Astonished - Rather, silent, with fixed and determined silence (compare Ezr 9:3-4). "To be silent"was characteristic of mourners Lam 3:28; "to sit"their proper attitude Isa 3:26; Lam 1:1; "seven days"the set time of mourning Job 2:13.

Barnes: Eze 3:16

The Lord guards both Ezekiel and his countrymen from dwelling exclusively on the national character of his mission. In the midst of the general visitations, each individual was to stand as it were alone before Him to render account of his doings, and to be judged according to his works.

Barnes: Eze 3:17

Watchman - The priests and ministers of the Lord were often so called. Ezekiel is especially distinguished by this title Eze 33:7. The duties of a watchman are twofold,

(1) to wait and watch what God will order,

(2) to watch over and superintend the people.

Isaiah describes and censures unfaithful watchmen Isa 56:10.

Barnes: Eze 3:18-21

This passage anticipates the great moral principle of divine government Ezek. 18 that each man is individually responsible for his own actions, and will be judged according to these and these alone.

Eze 3:20

I lay a stumblingblock before him - I bring him to trial by placing difficulties and temptations in his way (compare Eze 7:19; Eze 44:12 margin; Eze 14:3-4). It is true that God tempts no man in order to his destruction, but in the course of His Providence He permits men to be tried in order that their faith may be approved, and in this trial some who seem to be righteous fall.

Because thou ... his blood ... - So far as the prophet was concerned, the neglect of his duty is reckoned as the cause of the seemingly righteous man’ s fall.

His righteousness ... - Or, righteousnesses, i. e. acts of righteousness. The "righteous"man here is one, who had hitherto done the "acts of righteousness"prescribed by the Law, but when trial came was shown to lack the "principle of righteousness."

Eze 3:21

The repetition of the word "righteous"is to be noted. There seems to be an intimation that sin is alien to the character of a "righteous"man. Compare 1Jo 3:7-9.

Barnes: Eze 3:23

A fresh revelation of the glory of the Lord, to impress upon Ezekiel another characteristic of his mission. Now he is to learn that there is "a time to be silent"as well as "a time to speak,"and that both are appointed by God. This represents forcibly the authoritative character and divine origin of the utterances of the Hebrew prophets.

Barnes: Eze 3:24

"Shut"in the privacy of his own chamber he is to receive a message from Yahweh. This "shutting up,"however, and the "bands"(Eze 3:25, used figuratively) were signs of the manner in which Ezekiel’ s countrymen would close their ears, hindering him as far as in them lay from delivering the message of the Lord.

With this verse commences a series of symbolic actions enjoined to the prophet in order to foretell the coming judgments of Jerusalem Ezek. 4; 5. Generally speaking symbolic actions were either literal and public, or figurative and private. In the latter case they impressed upon the prophet’ s mind the truth which he was to enforce upon others by the description of the action as by a figure. Difficulties have arisen, because interpreters have not chosen to recognize the figurative as well as the literal mode of prophesying. Hence, some, who would have all literal, have had to accept the most strange and unnecessary actions as real; while others, who would have all figurative, have had arbitrarily to explain away the most plain historical statement. There may be a difference of opinion as to which class one or other figure may belong; but after all, the determination is not important, the whole value of the parabolic figure residing in the lesson which it is intended to convey.

Barnes: Eze 3:26

And I will make - Rather, Then will I "make."One action is the consequence of the other. Because the people would silence the prophet, God to punish them will close his mouth (compare Isa 6:9; Mat 13:14).

Poole: Eze 3:1

He who sat on the throne and directed the chariot or cherubims, the Lord Jesus Christ, who also spake to him in the chapter before. Eat : this was done in a vision.

That thou findest in the hand which was sent to him, Eze 2:9 : this explains the former, and being ingeminated, doth require the prophet’ s greatest resolution and diligence.

Eat this roll read attentively, meditate thoroughly, impress the things upon thy soul deeply, for thou must declare them with very great affection and tenderness, with exact faithfulness and fearless courage.

And go for then art thou fitted for and commissioned to undertake the prophetic function, speak unto the house of Israel; publish to them of the captivity in Babylon what I have declared to them, tell them what they should do, and what I will do.

Poole: Eze 3:2

So Heb. And ; so soon as he had heard he must eat it. I opened my mouth ; not to discuss points, but to obey, to show my readiness indeed, and to do what lay on me to do.

He caused me to eat that roll not by a force compelling me, but by a concurrent help in what the prophet was ready to do.

Poole: Eze 3:3

In this verse is confirmed and explained what was spoken Eze 3:1 , which see.

Cause thy belly to eat the mouth is the proper instrument of eating, but when meat is eaten and digested, the belly is said to eat; the prophet must not just taste, but he must chew, swallow down, retain, and fill his belly with God’ s word.

And fill thy bowels: this is the same repeated, unless it add to the other the measure, the fulness of the measure wherewith we should read, meditate, and digest the word of God and his works. And since bowels are the seat of compassion, it is likely the Lord would have his prophet be affected with pity toward that captive people, whose miseries he must foretell, and he foresees they must suffer.

This roll that I give thee: the roll and all that was in it came from God, and Ezekiel must remember this.

Then did I eat it Heb. And I did eat it.

It was in my mouth as honey for sweetness ; upon the palate it was sweet (this done in vision still) as honey. If you wonder that such bitter tidings could be sweet to the prophet, if it be doubted how this could be, since, Eze 2:10 , it was full of lamentation, &c..

Answ It was sweet to receive such things by revelation from God, and so to converse with God; it is sweet to foresee future events, and to foretell God’ s just judgments against sinners, and to have prospect of a vindication of the honour of God and credit of the prophet, who seeing all, these things with a well-composed mind, and just zeal for God, could not but approve and be pleased therewith. Or, it was sweet, as usually the first part of the ministerial work is pleasant, but at last wicked men’ s opposition and persecution make it bitter, as Eze 3:14 Jer 15:16-18 Rev 10:10 .

Poole: Eze 3:4

Son of man: see Eze 3:1 , and Eze 2:1 . Go ; either the first word, go, intimates the awakening and rousing him, and the latter,

get thee directs him whither to go when on his legs, or else it is an idiom of the Hebrew language, or a hendyadis, an ingemination of the same command.

The house of Israel: see Eze 2:3 .

Speak with my words see Eze 3:1 ; in my name and authority, so some, but then it would have been in the singular number, not plural. Better and fuller it is by others thus, What things I shall show thee, and in what words I shall declare them to thee, these declare to the captives in Babylon. They perhaps do expect to hear somewhat else, and their flattering false prophets suggest other matters; but look to it, thou goest on my errand, speak therefore in my words, as the Hebrew.

Poole: Eze 3:5

Though the Divine command is reason enough why we should obey readily, yet God is pleased to give the prophet arguments to persuade, and ushers them in here.

A people of a strange speech who cannot skill of thy speech, nor thou speak (without gift of tongues) to them. Shift not off thy work as if, with Jonah, sent to a people of barbarous tongue, in which are dark and profound idioms, but as horrid to thy ear as deep and dark precipices and gulfs to the eye, as the Hebrew, deep of lip , intimates.

Of an hard language the same repeated in other words; they will need no interpreter to tell them what thou sayest to them, nor wilt thou need an interpreter to tell thee what answer they give. Thy work will be the easier, neither difficult, as things that lie deep to be digged out, nor as things of great weight and heaviness to be lifted, as both metaphors imply: this is his first argument. Next, implied in it, I send thee to thine own countrymen, whose welfare thou shouldst readily seek, and in their own tongue thou mayst express thy care for them.

To the house of Israel they still are a family that God owneth he hath not broke up housekeeping, there is further encouragement; and they are Israel’ s seed, the posterity of Jacob, and under covenant mercy; go therefore readily, for Israel shall be gathered.

Poole: Eze 3:6

This verse is much what the former, yet strengthens and illustrates what is laid down there.

Many people here may be, according to the comprehensiveness of the Hebrew word, either numerous, whose multitudes would be their pride, and tempt them to deride thee; or, mighty in valour and feats of war and policy, whose might would harden them; or, far off, who would wonder a stranger should come to tell them their destiny; or, divers nations, that thou shouldst need divers tongues, to speak to them all in their own language. This difficult work is reserved to those whom Shiloh will send, it is kept to the times when the Spirit poured forth shall enrich with the gift of tongues in gospel days.

Strange speech deep lip, &c.: see Eze 3:5 .

Whose words thou canst not understand: words are articulate and significant, and when understood they are words to the hearer, but whilst not understood they are but empty and barbarous sounds, as the apostle observes in 1Co 14 .

Surely: in the Hebrew the words occasion difficulty and variety of translations, but all of no great moment. Some would refer it to the Jews, and make this sense, Hadst thou gone in any name but mine they would have heard; so parallel it with Joh 5:43 ; but it is better, and more agreeable with the text, to refer it to many nations mentioned, who would have heard what the house of Israel refused to hear, (of which Jonah’ s Ninevites are pregnant proofs,) and to them I would have sent thee, (say some,) but that they did not understand thee: this is but a very slender guess, and ill consists with the power of God, which can give the tongue, if he would have sent the message, as he intimated to Moses, unwilling to go. Our version hath well read and referred the words; with that asseveration,

surely they have expressed what some will have the Hebrew al Ma to be, a form of an oath. God assures the prophet the message is such that any men in their wits would hear; go therefore to thy people, try whether they will act like men and hear, especially when their condition is quite otherwise than that I now suggest of the nations, for the Jews are few, weak, reduced to this by neglecting to hear; in reason, they should now hear, repent, seek me, do my word, and live.

Poole: Eze 3:7

But Heb. And , put adversatively, is rightly rendered but .

Will not hearken unto thee have no mind or will. The original is not here, as mostly it is elsewhere, content to express it by the word in the tense which connoteth the event. But the original first points out their want of a will and inclination, they have no propensity to hear, they are obstinate in their refusal; next adds what it was their wills were obstinately averse to, i.e. hearing and obeying.

For they will not hearken unto me: this passage confirms the prediction, and withal forearms the prophet that he stumble not at their scandalous refusal and abusing of him; so they have used their God and his, and no wonder if they consent as little to him as they have to God.

All the house of Israel i.e. the far greater part, not every particular person; there were of the captives some few like good figs, &c.

Are impudent have hardened their faces, they are not ashamed, nor can they blush now, as Jer 3:3 . Brazenfaced is no new phrase or Anglicism, but as old as Isa 48:4 , nay, as old as habitual sin.

Hard-hearted: this the root whence the other springs; and what hope from such whose hearts are as far from relenting as their faces from blushing? How can it be expected they will hear, whose hearts are deafer than their ear?

Poole: Eze 3:8

This may be to remove the objection of the prophet, who might plead the softness of his own metal, and pretend shameless sinners will scoff a young prophet out of countenance. Behold, says God, consider.

I have made given. They have given themselves this impudent countenance; I have given thee true courage, constancy, and manly carriage.

Thy forehead strong the same answer in words very little varying. God will qualify and gift him for this work among this people, and edge his own tools to cut into the hardest metal. So Isa 1:7 Jer 1:18 Mic 3:8 .

Poole: Eze 3:9

If their foreheads be hard and cutting as the flint, if they wound the soft and tender, if they sparkle with fire against those of harder metal; yet be not afraid, I have made thee as the adamant, harder than flint, able to cut and to break it. But what if there should be allusion to the Talmudic rabbinical tradition about their supposed worm

shamir the word here used; if the tradition be as old as Ezekiel’ s time, it will carry some probability with it. This

schamir they say was a worm, which by secret virtue would, when applied, cut or form hard stones, and divide the greatest; that Moses used it to prepare the precious stones for the breastplate, and Solomon, they say, used it to fit the stones without hammer for the temple. Well then, Ezekiel, fear not, thou shalt be a

schamir to the Jews in captivity, and fit some of them to be either rich ornaments in the breastplate, or beautiful stones in the temple; go about thy work, it shall not be, though it seem, successless.

Fear them not let no prevailing fear take thee quite off from thy work; let not any lesser surprises and sudden discomposures of mind, when thou appearest before them, unfit thee for this work I set thee about.

A rebellious house as a house that is rebellion itself.

Poole: Eze 3:10

This verse is a repetition of the charge given to the prophet, to deal faithfully and undauntedly in the delivering his message, to deliver always what God should speak, to speak nothing else, and to speak all that. These repetitions in the abundance of the same words, are from the usage and custom of the people of those countries in which the Jews were now captive.

Receive in thine heart: this explains the visionary eating, of which Eze 3:3 . Hearing is first, and receiving into the heart follows; but with the Jews such transpositions are very usual.

Poole: Eze 3:11

See Eze 3:4 .

To them of the captivity of the first captivity under Jeconiah’ s reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar, as 2Ki 24:1,6,7 . These are those good figs, Jer 24:5-7 , of whom such good is spoken, and to whom those promises are made.

Thy people Heb. the sons of thy people . Some will have God speaking here of this people as no more his, but I think it rather is to be interpreted of some that were amidst them who were disowned of God, and were now but children or sons of the people, the apostate idolaters and debauched sinners, which might possibly have embraced the conqueror’ s religion and manners.

Speak unto them: here again the command is repeated and doubled.

Thus saith the Lord: see Eze 2:4,5 .

Poole: Eze 3:12

The spirit the Spirit of God, which governed the wheels and the living creatures, Eze 8:3 .

Took me up either raised him up to nearer approaches, to see and discern, to hear and learn; or carried him to his countrymen, to whom he was to speak.

Behind me his face toward the north while he saw the vision, now that he is carried south to his people the voice is behind him. A voice of a great rushing ; an articulate sound, and intelligible, but with great commotion, for it was the voice of angels, attended with the rushing noise of the wheels added to the noise of their wings, and a mighty wind which might likely accompany all this.

Blessed be the glory of the Lord praised and magnified be the gloriously holy and just God, riding on the glorious chariot of his sovereignty in prescribing laws, appointing ordinances, threatening sin, and punishing sinners.

From his place either coming down from heaven, or departing from his temple. In brief, the glorious angels, and all the saints of God, bless, i.e. praise, admire, and justify God in all the ways of his judgments among the sons of men.

Poole: Eze 3:13

I heard added to connect the verses and to make the reading full, hath I think somewhat perplexed the words, and occasioned inquiry after two different sounds or voices; whereas if we read them as in the Hebrew and as the Latin,

And the noise was of the wings & c., so the 13th verse will explain the 12th, and tell you what was that great rushing which Ezekiel heard behind him.

Touched one another: see Eze 1:9 . Over against them : see Eze 1:19,20 .

Poole: Eze 3:14

So Heb. And , or then, at that very time.

The spirit the Spirit of God, as Eze 3:12 , which see.

Lifted me up either from that prostration which the terrible vision had caused when he fell to the ground; or rather, caught him, who before was on his legs and well come to himself, up into the air.

Took me away carried me, (as was Philip when 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 crowded together.

I went: hitherto nothing appears of the prophet’ s concurrence, but the verse seems to speak constraint and force, but now you have his voluntary concurrence with the motion of the Spirit. He went when so moved and assisted.

In bitterness, in the heat of my spirit Heb. bitter in the heat of my spirit ; grieved, sad, and my spirit within me was as all in a heat of anger: either,

1. Enkindled within by the sympathy he had with his countrymen in their sufferings and calamities; or,

2. Because of those wickednesses he saw and reproved in them; or,

3. Because he must be the unwelcome messenger of such unwelcome news; or,

4. Because of the danger he was exposed to among enraged desperadoes: which way soever you explain it, Ezekiel’ s weakness and distempered humour will appear in it; Jonas-like, he will be angry. But; for , as some others; and, as the Hebrew. The hand of the Lord was strong upon me ; either in general the power of God, which cannot be resisted; or the Spirit of prophecy, which, as a fire shut up, will break forth, as in Jer 20:7-9 ; indeed both concur.

Poole: Eze 3:15

See Eze 3:11 .

Tel-abib the name of a place in that part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. This was divided into superior, called Gozan, and inferior, called here Tel-abib, a low country, and unprofitable, because spoiled by waters, and secure to keep captives in, and so it afforded matter of labour and toil to the captive Jews, and was as a prison to them lest they should escape, and in both pleased the Babylonians.

By the river on or near to that part of the river Chebar which runs westward of this Tel-abib. Here then is no more contradiction than is in this, if I should name a place between two rivers, and say the place is near one of those rivers.

I sat where they sat sat sad and astonished, where I found and saw them sitting astonished; for sitting sometimes is a posture of mourning and sadness, as in Lam 1:1 , and Job’ s friends, and Psa 137:1 .

Remained there astonished either at the sight of that woeful change of the Jews from freedom and honour to servitude and shame; or astonished at foresight of that which the roll contained, or at the Jews’ impenitence and unreformed manner of living under all these afflictions.

Seven days mourning no doubt all that while, and waiting till the Spirit of prophecy should open his mouth, and till he might know persons, their inclinations, vices, and temper in them, and till he might speak somewhat of personal knowledge against their wickednesses.

Poole: Eze 3:16

This verse gives us sufficient account why the prophet staid these seven days; it was because the particular word he was to speak to them was not yet declared to him. He had a call and commission to be a prophet, and comes in this character to these Jews, but till seven days are ended he receives no particular word, when by his carriage among the Jews it appeared he was more than a common man, that he was full of matter more than ordinary; then came the word of the Lord, saying,

Poole: Eze 3:17

See Eze 2:1 .

I the person that appeared to him, Eze 1:26 . It is the great and glorious One.

Made thee appointed by commission; I have qualified by gifts, I have actually sent thee forth, &c.

Watchman night and day to observe whether the enemy approach, and to give notice on pain of death.

Hear the word at my mouth: see Eze 2:8 .

Give them warning I will give thee notice, thou art then to give warning unto them, and let them know it comes from me, and in mercy, to prevent their final ruin. Be not as a prognosticator, as one that consults the stars, and foretells from the conjunction of them, but own the things thou art to warn them of as from my mouth.

Poole: Eze 3:18

When I say either by the, menaces of my law, or by motion of my Spirit stirring thee up to reprove and warn.

The wicked any wicked one whatever, rich or poor, mean or mighty.

Thou shalt surely die such courses will certainly end in death, and in damnation if not left.

Givest him not warning frequently, and with repeated monitions, as the word signifies, and as the apostle, Act 20:31 . This to those that will hearken.

Nor speakest some will profanely scoff and deride, yet speak to warn them, till it do appear they are such as will turn again and rent you. Or else it is the same thing repeated.

From his way men must be told of their own sins; these are their dangers. To save his life; that thou mayst preserve his life, his soul, and recall him at once from sin and death.

Shall die in his iniquity the man who is not warned by thee will certainly die in his sin, the sinner’ s ignorance will not be sufficient to prevent his death, but thy not admonishing him will involve thee also in guilt and death. I will punish thee, who possibly mightest have saved by warning, however oughtest to have warned.

Poole: Eze 3:19

His wickedness: this may denote the sinfulness of his mind and heart, which is the spring of all.

His wicked way his actual sinful courses; the practices of sin and the habits of sin must be left.

He shall die in his iniquity the punishment of his unrepented sins shall be death, but there is no danger unto the watchman, the prophet and minister, who did his duty, and warned the sinner.

Poole: Eze 3:20

What must be done to sinners is said, now for those that have been righteous take thy directions.

A righteous man either one that hath for some continuance of time professed the way of righteousness, but is now overcome of vices; or who is righteous only in appearance, as Pro 18:17 Eze 18:24,26 33:13 Mat 9:13 .

Doth turn from his righteousness gives just cause to fear he not only hath committed some particular sin, but that he hath changed the course of life, the thoughts and purposes from good to evil, hath forsaken the way of righteousness.

Commit iniquity gives himself up to a sinful life, wallows in sin.

I lay a stumbling-block dispose affairs so by a just and punishing providence that what did restrain is taken away, or what will be occasion of greater sinning is not removed, or any other way I give such a one up to his own heart’ s lust, so that he continue in sin.

He shall die shall perish in his sin.

His righteousness either external, and seeming; or his partial and temporary righteousness, which he himself or others ascribed to him, and thought to be in him; shall not be profitable to him: he that apostatizeth is the worst of men, because he falls from known ways of goodness and holiness. Yet such must be warned, else their blood will be required at the hand of those who were to warn them.

Poole: Eze 3:21

If thou warn as often as need. The righteous man; the truly and really pious, the regenerate man.

Sin not deliberately, customarily, habitually.

And he doth not sin takes warning, and departs further from sin, and keeps better to the ways of God.

Live be accepted with God and happy; and both warner and warned have delivered their souls.

Poole: Eze 3:22

See Eze 3:14 Eze 1:3 .

There at Tel-abib.

Go forth into the plain withdraw from the multitude, and retire into the opener place. Likely it was some spacious level in that low country which lay between the rivers.

Talk with thee to comfort, encourage, direct, and communicate further of the Divine will and counsels to the prophet.

Poole: Eze 3:23

Then so soon as commanded.

The glory of the Lord: see Eze 1:28 , with foregoing verses.

Stood there in the plain whither he is now come.

As the glory which I saw by the river it overpowered him now as then, and he could bear it no more now than before he could.

Poole: Eze 3:24

The spirit: see Eze 2:2 .

Shut thyself within thy house: some say this is to be an interrogation, wilt thou, &c.? others add it is an irony, upbraiding him; but I see no ground for either. It is, as we read it, a plain command, which appears, in that with the command God giveth strength to do what is commanded; and he is to shut up himself, to learn of God what he must foretell, to foresignify the shutting up of Jews in Jerusalem.

Poole: Eze 3:25

Son of man: see Eze 2:1 . It is not said who shall do this, therefore interpreters guess variously at it. Some say it is figurative, noting the malice of the Jews, who would not suffer him quietly to converse with them, their malice was like bonds. Others understand the words as they sound, and refer,

1. To angels, as if they bound him.

2. To his friends and domestics, who would take his intenseness and earnestness in continued, retired thoughtfulness to be madness; so prophets were mistaken and misreported, 2Ki 9 Mr 3:21 . To the ruder and more violent of the Jews, who on all occasions were ready thus to confine their prophets, when they foretold unwelcome tidings, and to stir up their governors hereto, as 1Ki 22:27 Jer 32:2 37:15 38:6,7 . It is not improbable that the rabble should incense the aicuagotarcai , presidents of the captivity, to do this.

Put bands upon thee signifying the bonds and chains of their future captivity who were yet at Jerusalem.

Shall bind thee with them: this I suppose denotes the severity with which the conqueror would treat them, he would bind their bonds fast, close, and this will be pain and grief to the bounden.

Thou shalt not go out among them a Hebraism, thou shalt be denied a free converse.

Poole: Eze 3:26

Either by forbidding thee to speak, I will make thee as dumb as if thy tongue did cleave to the roof of thy mouth; or possibly God did suspend his influence, and leave the prophet dumb, as one who could not move his tongue, the use whereof is taken away.

A reprover a man to reprove (as Heb.); shalt tell them as little of their faults and danger as a dumb man can do. God hereby giving the prophet some respite, signifying the future state of the Jews would be such they should no more dare to mutter or whisper; and punishing the refractory deafness of the Jews with taking away their reprover, &c.

A rebellious house: see Eze 2:5,7 .

Haydock: Eze 3:1

Eat this book, and go speak to the children of Israel. By this eating of the book, was signified the diligent attention and affection with which we are to receive and embrace the word of God; and to let it as it were, sink into our interior by devout meditation. (Challoner) ---

The revelation came from God, ver. 10. (Worthington)

Haydock: Eze 3:2

Book, in spirit; (Calmet) or in reality, he chewed the volume. (Haydock)

Haydock: Eze 3:3

Mouth. I readily accepted the commission, but soon found the difficulties to which it would expose me, ver. 12., Jeremias xv. 16., and Apocalypse x. 10.

Haydock: Eze 3:6

Unknown. Hebrew, "heavy." (Calmet) ---

Protestants, "hard." (Haydock) ---

It is not above thy strength, Deuteronomy xxx. 12. ---

To thee. He insinuates that the Gentiles would obey the apostles. (St. Jerome) ---

But the time was not yet come. (Calmet) ---

From this text and Matthew xi. 21., it appears that "the same grace" is accepted by some and rejected by others, as "more grace is added to the former, which was sufficient before, and by this....is made effectual" through God's mercy, Romans ix. (Worthington) ---

Those who reject the first grace, can blame only themselves, if they receive no more. The same grace falling on a heat better prepared by God, like seed on good soil, is more fruitful.

Haydock: Eze 3:7

Hard. Literally, "rubbed" like a stone, or brass; attrita. (Haydock) ---

God's ambassadors (Ephesians vi. 20.; Calmet) must do their utmost. (Haydock) ---

The success must not puff them up, nor the failure too much depressed them, as all regards God, (Matthew x. 40.) who will know how to make things conduce to his own glory. They must only bewail the blindness of sinners. (Calmet) ---

The care of them, and not the cure, will be required at their hands, ver. 19. (Haydock)

Haydock: Eze 3:8

Harder. If they will not blush, thou shalt not be ashamed to lay their disorders before their eyes, though they be such as ought not to be mentioned, as becomes saints. (Haydock) See chap. xvi., and xxii. (Calmet)

Haydock: Eze 3:12

Spirit; wind (Hugo) or angel, took me through the air; (Prado.) or, I went willingly. (St. Jerome) ---

Commotion, like an earthquake, (Hebrew; Septuagint) occasioned by the motion of the chariot, or the voice of the cherubim, ver. 13.

Haydock: Eze 3:14

Spirit, resolved to rebuke (Calmet) sinners. Septuagint, "the spirit of the Lord also lifted me....and I went aloft ( like a meteor; Greek: meteoros ) by the impulse of my spirit; for the hand of the Lord upon me was strong; and I went loft, to the captivity, and passed through them....conversing in the midst of them." (Haydock)

Haydock: Eze 3:15

The heap of new corn. It was the name of a place; in Hebrew, Telabib, (Challoner) as the Chaldean leaves it (Menochius) with the three Greek interpreters. (Calmet) ---

Tel means "a heap," and abib "new corn." (Haydock) ---

There was no new wheat in the fourth month, but rather in May or June, chap. i. 1. Ptolemy places Thelda near the Chaboras. ---

Mourning; or Protestants, "astonished," like Job's friends, for people dead in sin. (Haydock) ---

Many suppose that he never spoke. Yet this is not certain, (ver. 11.; Calmet) though probable from ver. 16. (Haydock)

Haydock: Eze 3:17

Watchman: the usual title of those placed over others, chap. xxxiii. 2., and Isaias xxi. 6. Let none perish through thy neglect. (Calmet) ---

"He (the pastor) kills the man whom he delivers up to death by silence." (St. Gregory, hom. xi. 9.)

Haydock: Eze 3:20

Iniquity, for want of thy instruction; (Haydock) or, if thou neglect to reclaim him, (Calmet) and he perish, or owe his conversion to another, when duty requires thee to take care of him, thou shalt answer for the possible bad consequences. Thy sin is great, whatever become of him. But if he be damned, though he must blame himself chiefly, yet the blood of his soul shall cry for vengeance more than Abel's. (Haydock) ---

Before him, taking away my grace in punishment of his revolt. (Worthington) ---

If thou neglect to attempt reclaiming him, thou shalt perish with him; (St. Gregory) or if he be exposed to trial, and thou abandon him, (Vatable) of if thou neglect to husband well the precious moments, when I open his eyes, and fill him with apprehensions of his dangerous state, I will require, &c. (Origin; St. Jerome) ---

Remembered. Ingratitude caused the fruits of virtue to decay, and former crimes to revive, in some sense. (St. Thomas, [Summa Theologiae ] iii. p. q. 88. a. 1.) (Matthew v. 26.) (Calmet)

Haydock: Eze 3:21

Warn. It is the duty of a pastor to warn the just as well as sinners. (Worthington) ---

It will not suffice to do this publicly: sometimes we must go from house to house, like St. Paul, and compel those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)

Haydock: Eze 3:25

Bands. It is uncertain whether by his order, or they supposed he was deranged, as our Saviour's brethren meant to treat him, Mark iii. 21. The Chaldean explains it figuratively of God's order, attaching the prophet to his service. (Calmet) ---

But real chains would more forcibly shew the future captivity of Juda (Haydock) which the prophet declared both by words and actions. (Calmet)

Haydock: Eze 3:26

House. "When there is a multitude of sins, (or sinners; peccatorum ) the offenders are unworthy of being corrected by the Lord." (St. Jerome) ---

The prophet's silence might suffice to admonish them. (Calmet) ---

He heard the Lord's commands to chap. xi. 24., before he spoke to the people. (Menochius)

Gill: Eze 3:1

Moreover he said unto me,.... The same glorious Person who had been speaking all along in the preceding chapter; and who was seen by the prophet on a sapphire throne, and described in Eze 1:26; the first fifteen verses of this chapter are by Junius and Tremellius made a part of the second:

son of man, eat that thou findest; not anything, but what he found in the hand sent unto him; wherefore the Targum is,

"son of man, receive what is given thee;''

which was the roll, as follows:

eat this roll; not literally, but figuratively, as John is bid to eat the little book, Rev 10:9; that is, read it, meditate upon the things contained therein; and digest them, that he might be able to impart them, and make them known to others: it is explained in Eze 3:10; by hearing and receiving the words of the prophecy; and so the Targum,

"receive what is written in this roll;''

this is to eat it; as great readers of books are called "helluones librorum", eaters of books, gluttons at them; read them greedily, deeply meditate upon what is in them, and thoroughly digest them; so it becomes all good men to eat the word, to mix it with faith, to receive it in the love of it, and constantly meditate on it, Psa 1:1; and especially ministers of the Gospel, 1Th 4:15;

and go, speak unto the house of Israel; or, as the Targum,

"go, and prophesy to the house of Israel;''

for by eating the roll, in the sense given, he was fit for it; and when ministers of the word have read, and thought of, and digested the truths of the Gospel themselves, then they are prepared to go and enter upon their work, and feed others with knowledge and understanding.

Gill: Eze 3:2

So I opened my mouth,.... To take in the roll, and eat it; he was not disobedient to the heavenly vision; he did all that he could towards eating it, but was not sufficient of himself; and therefore it follows:

and he caused me to eat that roll; he, the Lord, put it into his mouth, caused him to eat it, and tilled him with it, according to his promise, Psa 81:10. The efficacy and sufficiency to think of good things, to meditate upon them, receive and digest them, are of God; it is he that makes men prophets, and able ministers. The Targum is,

"and I inclined my soul, and he taught me (or made me wise "with") what was written in this roll.''

Gill: Eze 3:3

And he said unto me, son of man, cause thy belly to eat,.... Or "devour" ^f, and consume; that is, concoct and digest; do not cast it out of thy mouth, as soon as thou hast tasted of it; but let it go down into the stomach, and there digest it; and from thence into the belly, that so, upon the whole, virtue may be received, and nourishment come by it:

and fill thy bowels with this roll that I give thee; eat to satiety; so the Targum,

"son of man, thou shalt satiate thy soul, and fill thy belly, if thou receivest what is written in this roll, which I give thee:''

this was sufficient to qualify the prophet for prophesying, and furnish him with materials enough; and these fit and proper for the discharge of his office; and so such who study the word of God with application become scribes well instructed in the kingdom of heaven; and being filled themselves, are able to bring forth things to the comfort and satisfaction of others:

then did I eat it, and it was in my mouth, as honey for sweetness; that is, as the roll was spread before him, he looked into it, and read it, and meditated upon it, and laid it up in his memory, in order to deliver it out when commanded; and though it contained things very distressing, and which would occasion lamentation, and mourning, and woe; yet, considering that these were the will of God, and in righteous judgment to men, he could not but acquiesce in and approve of them. All the words that come out of the mouth of God are as sweet as, honey, yea, sweeter than that, Psa 19:10; and so the Targum interprets it of the words of the Lord,

"and I took it, and his words were in my mouth as sweet honey;''

and especially the Gospel, and the truths of it, are like honey; they are gathered by laborious ministers, as honey by the industrious bee, out of the various flowers of the Scriptures, with which being laden, they bring into the hive of the church, and dispose of for general usefulness; these are like honey for healthfulness, for nourishment, and for sweetness to the taste; that which makes the Gospel so are the exceeding great and precious promises in it: its doctrines of grace, and those of peace and reconciliation, of pardon, righteousness, eternal life and salvation, by Jesus Christ; and, above all, Christ himself, who is the sum and substance of it; and all its truths being quickening; comforting, and refreshing: but thou the Gospel is, only sweet when it is eaten; not merely heard, assented to, and superficially tasted of, but eaten and fed upon by faith; and so, it is sweet, not to unregenerate persons, whose taste is not changed; nor to nominal and notional professors, who have only a superficial taste of it; but to true believers in Christ, spiritual men, who judge and discern all things; see Rev 10:9.

Gill: Eze 3:4

And he said unto me, son of man, go,.... After he had eaten the roll; for then was he qualified to prophesy:

get thee unto the house of Israel; to whom he was to prophesy:

and speak with my words unto them: not with his own words; nor with the words of men, the enticing words of man's wisdom; but with the words of Christ; with the taught words of the Holy Ghost; with what is written in the roll; the words of this prophecy are meant. So the Targum,

"and thou shalt prophesy the words of my prophecy unto them;''

in like manner John after he had eaten the little book, is told that he must prophesy before many people, nations, tongues, and kings, Rev 10:9; though Ezekiel was only sent to one nation, as follows:

Gill: Eze 3:5

For thou art not sent to a people of a strange speech,.... "Deep of lip" ^g, or "speech"; difficult to be got at and understood:

and of a hard language: or "heavy of tongue" ^h of a barbarous and unknown language, whom he could not understand, nor they him; and so would have been barbarians to one another; and consequently it could not be thought his prophesying among them, could have been of any use. This may be considered, either by way of encouragement to the prophet to go on his errand to such a people; since as he could understand them, and they him he might hope to meet with success; or, however he could deliver his message so as to be understood: or as an aggravation of the impiety perverseness and stupidity of the Israelites; that though the prophet spoke to them in their own language, yet they would not hear nor receive his words:

but to the house of Israel; who were a people of the same speech and language with the prophet; all spoke and understood the language of Canaan; nor were the things he delivered such as they were altogether strangers to being the same, for substance, which Moses, and the other prophets, had ever taught.

Gill: Eze 3:6

Not to many people of a strange speech and of an hard language,.... The prophet was sent, not to different nations, of different languages; but to one nation of the same language; indeed several of his prophecies concern other nations, as the Ammonites, Moabites, Edomites, Tyrians, Philistines, Egyptians, and Assyrians; but then these had a relation to the, people of Israel, and were chiefly on their account; and therefore he was not sent to those nations to deliver his prophecies unto them, but to the people of Israel only; and so had no difficulty on his part concerning their language, which he would have had, had he been sent to the barbarous nations;

whose words, thou canst not understand: the prophet being, only used to the language of the Jews and not having the gift of speaking with and understanding divers tongues; as the apostles of Christ had, when they were sent to many people of different languages, and which is here tacitly intimates:

surely, had I sent thee to them, they would have hearkened unto thee; which is an aggravation of the obstinacy and disobedience of the people of Israel; that had the barbarous nations been favoured with the same means of instruction they were they would have been obedient; see Mat 11:21; for though they could not understand the prophet's language, nor he theirs; yet, as Kimchi observes, they would have sought for an interpreter to have explained the prophecy to them. The thing is very strongly affirmed, "surely", verily, באמת, "of a truth"; as the same Jewish writer interprets אם לא; and both he and Jarchi take it to be the form of an oath. Some render the words, "if I had not sent thee to them, they would have hearkened unto thee" ⁱ; and the sense is, either that if the Lord had not sent him to the Israelites, but to the peopled a strange speech, they, the people, would have hearkened to him: or, if the Lord had not sent the prophet, but he had gone of himself, as the false prophets in their own name, the Israelites would have hearkened to him; such was their perverseness and rebellion: others render the words, "if not", or had it not been for their strange speech and hard language, "I would have sent thee to them" ^k, the barbarous nation, and "they would have hearkened unto thee"; but the first sense seems best; which is confirmed by the Targum, Septuagint, Vulgate Latin, and the Oriental versions.

Gill: Eze 3:7

But the house of Israel would not hearken unto thee,.... "They are not willing" ^l; they have no desire, no inclination, to hear and hearken; but the reverse; they were capable of hearing and understanding his speech and language, and though he was sent unto them by the Lord: and indeed the reason why they did not hearken to him was not because they rejected him and his words, but because they rejected the Lord and his words; they were the words of the Lord, and his reproofs; and therefore they would not hearken to them as follows:

for they will not hearken unto me; and which is an argument why the prophet should bear with patience their disregard to him and his words, and their neglect and contempt of them; for, seeing they would not hear the Lord, how could he exact they should hear him? and therefore he should not be uneasy at it; see Joh 15:20;

for all the house of Israel are impudent and hardhearted; or, "strong of front, and hard of heart" ^m; they had a whore's forehead, an impudent face, that could not blush and be ashamed; and hearts of stone, like a rock, and harder than the nether millstone, on which no impressions, could be made by all the admonitions and reproofs given them; see Eze 2:4; and this was the case of all of them in general, excepting some very few; which shows the sad degeneracy of this people.

Gill: Eze 3:8

Behold, I have made the, face strong against their faces,.... Not that the prophet should have the same sort of impudence and confidence they had; but that God would "give" ⁿ him such a face, as it is in the Hebrew text, such spirit and courage, that he should neither be ashamed of the words of the Lord, nor afraid to speak them to this people; so that he should be a match for them; they should not be able to outface him, or look him out of countenance; he should behave with an undaunted spirit, and with great intrepidity, amidst all opposition made to him: the Lord fits his ministers for the people he sends them to, and gives them courage and strength proportionate to the opposition they meet with; as their day is, their strength is; and all that invincible courage, boldness, and strength, with which they are endowed, it is all from the Lord, and a gift of his:

and thy forehead strong against their foreheads; which is the same thing in different words.

Gill: Eze 3:9

As an adamant harder than flint have I made thy forehead,.... Or, "than a rock" ^o; the "adamant" has its name in Greek, because it cannot be conquered or subdued, neither by the hammer, nor by fire; the one cannot break, nor this other consume it; land it is called "shamir" in Hebrew, from its preserving itself from both; it will cut iron in pieces, which is harder than stone, and therefore must be harder than that. Bochart takes it to be the same with "smiris", a hard stone, which jewellers use to polish their gems with; see Jer 17:1. The design of the simile is to set forth the courage and fortitude of mind the prophet was endowed with, in order to face an impudent and hardhearted people;

fear them not, neither be dismayed at their looks, though they be a rebellious house; See Gill on Eze 2:6.

Gill: Eze 3:10

Moreover he said unto me, son of man,.... The same glorious Person as before continued speaking to him, and added, as follows:

all my words that I shall speak unto thee; not only what he had spoken to him, but what he should hereafter; for he did not tell all at once what he should say, but gradually, revealing his mind to him by little and little; but then he was to receive all that he should say, and reject nothing, nor shun to declare the whole counsel of God:

receive in thine heart, and hear with thine ears; what the Lord says should not only be diligently attended to, and heard with eagerness, but should be received, in the love of it, into the heart, and laid, up in the mind and memory, in order to be delivered out to others at a proper time.

Gill: Eze 3:11

And go, get thee to them of the captivity,.... Not in the times of Hoshea king of Israel, by Shalmaneser king of Assyria, for these were placed in the cities of the Medes, 2Ki 17:6; but in the times of Jeconiah king of Judah, Eze 1:2;

unto the children of thy people; the Jews, which were in the land of Chaldea:

and speak unto them, and tell them: the words the Lord spoke to him:

thus saith the Lord God; whether they will hear, or whether they will forbear: See Gill on Eze 2:5.

Gill: Eze 3:12

Then the spirit took me up,.... Not the wind, nor an angel, but the Spirit of God; who took up the prophet from the ground, from the place where he was, among the captives by the river Chebar, and had seen the glorious vision described in the first chapter; and had had his call and mission, as expressed in the second chapter, and hitherto in this; and was carried by him to another company of captives, who were at another place by the same river, as appears by comparing Eze 1:1, with Eze 3:15; for this was not done in a visionary way, as Kimchi thinks, but in reality; not in spirit, but in body; just as the Spirit caught away Philip from the eunuch, Act 8:39;

and I heard behind me a voice of a great rushing; of the living creatures and wheels, as is afterwards explained:

saying, blessed be the glory of the Lord out of his place; either out of heaven, the place where his glory is manifested; so the Targum, out of the place of his Shechinah or majesty; or out of the temple, from between the cherubim over the mercy seat, from whence he was about to remove, Eze 10:4. These words may be considered either as a doxology of the church, and people of God, ascribing glory, blessing, and praise unto him; not only on account of the perfections of his nature, but because of his works of nature, providence, and grace, and even for his righteous judgments on men. Maimonides ^p, by his place, understands the essence of God. Or as a lamentation for the departure of the blessed and glorious majesty of God from the temple, which seemed to be threatened; for the words may be rendered, "the blessed glory of the Lord out of his place" ^q; that is, it is just ready to go out of his place.

Gill: Eze 3:13

I heard also the noise of the wings of the living creatures,.... Which they clapped, when they uttered the preceding words; See Gill on Eze 1:24;

that touched one another; or "kissed, a woman her sister" ^r; denoting their affection and agreement in the doxology or ascription of glory to God; see Eze 1:9;

and the noise of the wheels over against them: the living creatures; for the wheels were by the living creatures, and went over against them, as they went, Eze 1:15; ministers and churches join together in this doxology:

and a noise of a great rushing; which is repeated for the confirmation of the thing, and to express the greatness of the noise made by the living creatures and wheels, like that of thunder or an earthquake; it is said to be like the noise of great waters, Eze 1:24.

Gill: Eze 3:14

So the spirit lifted me up, and took me away,.... Lifted him up from the earth, and carried him through the air:

and I went in bitterness; full of trouble and sorrow, that the Lord was departing from the temple; that his people had been guilty, of such crimes they had, and were such an impudent, and hardhearted people they were; and that such judgments were coming upon them he had seers written in the roll, full of lamentations, mourning, and woe:

in the heat of my spirit; the Targum and Vulgate Latin render it, "in the indignation of my spirit"; his spirit was hot and angry, he was froward and unwilling to go on the errand, to prophesy sad and dismal things to his people:

but the hand of the Lord was strong upon me; the Spirit of the Lord powerfully wrought upon him, and obliged him to go; and the hand of the Lord strengthened him, and removed his frowardness and perverseness of spirit. The Targum is,

"and prophecy from before the Lord was strong upon me;''

so Kimchi interprets it of the hand of prophecy; the Spirit of the Lord, as a spirit of prophecy, came upon him, with great impulse upon his spirit, and he could not refuse going to his people, to declare it to them.

Gill: Eze 3:15

Then I came to them of the captivity at Telabib,.... For it seems the captive Jews were disposed of at different places, and there were some at this place; for this was the name of a place, as Jarchi and Kimchi observe; as were Telmelah, and Telharsa, Ezr 2:59; it signifies "a heap of new fruit", and so the Vulgate Latin version renders it: not that there were such at this time here; and the captives were beating out the ripe ears of corn, as "abib" signifies; whence the month Abib has its name, and which was the first month with the Jews; whereas it was in the fourth month when Ezekiel was here, and there could no ears of new corn, Eze 1:1; according to Junius, this Telabib was a tract in Mesopotamia, reaching from Mount Masius to the river Euphrates, and lay between two rivers, Chebar and Saocoras; and he thinks the captive Jews were placed here, partly that they might be secured safe from getting away, or returning from their captivity; and partly that they might secure and defend the place from enemies, it being through inundations uninhabited, and so exposed unto them:

that dwelt by the river of Chebar; See Gill on Eze 1:1;

and I sat where they sat; there is a double reading here; the "Cetib" or writing is ואשר, which Junius takes to be the name of a river the prophet calls Haesher, the same with Saocoras, connecting it with the preceding clause, "that dwelt by the river of Chebar and Haesher"; the "Keri" or marginal reading is ואשב, "and I sat" or "dwelt"; but both signify the same thing, Since אשר is from שרה, which in Chaldee signifies to dwell ^s; and the "Keri" is confirmed by the Targum, which we follow. The sense is, that he placed himself among the captives,

and remained there astonished among them seven days: at the change of place and company; at the sad condition his people were in; and, above all, at the dreadful things he had to deliver to them. The Targum renders it, "silent"; through grief and trouble. So many days Job's friends kept silence, when they came to visit him, and saw his distress, Job 2:13. Or he might be waiting all this time for orders and instructions to prophesy; or to prepare the people to attend with more reverence and earnestness, to hear what he had to say when he should break silence. The Septuagint render it the reverse, "conversing in the midst of them".

Gill: Eze 3:16

And it came to pass at the end of seven days,.... Some think it was on the sabbath day he had the following declaration made to him, and instructions given him; but this is not certain; nor does it follow, or to be concluded, from such a way of speaking:

that the word of the Lord came unto me, saying; the Targum is,

"the word of prophecy from before the Lord.''

Gill: Eze 3:17

Son of man, I have made thee a watchman unto the house of Israel,.... Not in a civil sense, a watchman of a town or city, or of the whole country, but in an ecclesiastical sense. So the Targum renders it by מליף, "a teacher"; whose business it was to instruct the people in divine things, to warn them of their evil ways, and of the danger they exposed them to; such were the prophets of old, and such are the ministers of the New Testament: the office is the same with that of bishops or overseers; and lies in watching over the souls of men, as shepherds over their flocks, that they go into right pastures, and not astray, and so preserves them from beasts of prey; and as watchmen of cities, to give the time of night, and, notice of approaching danger; to the discharge of which office are necessary quick sight, diligence in looking out, sobriety and vigilance, courage, constancy, and faithfulness: and they are "sons of men" that are put into this office, and not angels; sons of fallen Adam, sinful men; men subject to infirmity, weak, frail, mortal men, and oftentimes of a mean and low extraction, and greatly unworthy of so high an honour; but Christ counts them faithful, and puts them into this office; they are not made and constituted watchmen or ministers by themselves or by others, but by him; and they are given by him as such to the church of God: "son of man, I have given thee a watchman" ^t, &c. they become watchmen through gifts bestowed upon them, qualifying them for this office; and they themselves are gifts to the churches over whom they are placed, signified by "the house of Israel"; for a church is a house of Christ's building, and where he dwells, and a family named of him, which he takes care of, and consists of Israelites indeed;

therefore hear the word at my mouth; for, as the prophets of old, so the ministers of the Gospel are first to hear what Christ says; and then deliver out his doctrine, called the doctrine of Christ, and the wholesome words of our Lord Jesus. So the Targum,

"and thou shalt receive the word from my Word;''

the word of prophecy, or the word of the Gospel, from Christ the essential Word;

and give them warning from me; in his name and stead, and as from his mouth, to take care of sinning against him, dishonouring his name, and wounding their own souls; that they live soberly, righteously, and godly, and adorn the doctrine of God their Saviour; that they avoid all appearances of evil, and shun the company of wicked men; the house of Israel, or church of God, are to be warned to be careful who they take into their communion, and to exclude such that are bad in principle and practice; to beware of innovations in worship, and of false teachers and false doctrines; and that they do not forsake the word, worship, and ordinances of God's house, but fill up their places, and perform all duties incumbent on them. The Targum is,

"and thou shalt warn them from sinning before me.''

Gill: Eze 3:18

When I say unto the wicked, thou shalt surely die,.... Not only a corporeal but an eternal death for this is what the law threatens with, and there the Lord says this; and this is the wages, end, and issue of sin, if grace prevent not:

and thou givest him not warning; of the evil nature of sin, and of the danger it exposes to:

nor speakest to warn the wicked from his wicked way; to abstain from it, and live another course of life:

to save his life; for such warning, caution, exhortation, and doctrine, may be a means of converting a sinner from the evil of his way, and of saving a soul from death, 1Ti 4:16;

the same wicked man shall die in his iniquity; with the pollution and guilt of sin upon him, and so be punished for it; see Joh 8:24;

but his blood will I require at thine hands; thou shalt be answerable for him; his death shall be laid to thy charge, and thou shalt be chastised for thy negligence; see Act 20:26.

Gill: Eze 3:19

Yet if thou warn the wicked,.... Of his sin and danger; lay before him his evil, and show him the sad consequences of going on in a course of sin, and warn him to flee from wrath to come:

and he turn not from his wickedness, and from his wicked way; does not repent of it, nor abstain from it:

he shall die in his iniquity; and for it, and that very righteously:

but thou hast delivered thy soul; thou hast done the duty of thine office; thou art clear from the charge of negligence and sloth, and from being answerable for the death of the sinner; and shalt save thyself, though not the wicked man; see 1Ti 4:16.

Gill: Eze 3:20

Again, when a righteous man doth turn from his righteousness,.... This is to be understood not of one that is truly righteous, or is justified by the righteousness of Christ; for such can never turn from that righteousness, or be in an unjustified state; seeing that is the righteousness of God, and an everlasting one; but of one that is denominated righteous, from "his" own righteousness, from a righteousness "which he hath done", as is afterwards expressed; one that is outwardly righteous before men, that is outwardly reformed, that has a righteousness of his own, consisting of a little negative holiness, and a few moral performances; from such righteousness a man may apostatize, and go into a vicious course of life:

and commit iniquity; live in sin, make a trade of it; lead a life, the whole series and course of which is nothing else but sin; in this sense, one that is born of God, and has the righteousness of Christ revealed from faith to faith unto him, and lives by faith upon it, cannot commit sin, 1Jo 3:9;

and I lay a stumbling block before him; the Targum renders it, "the stumbling block of sins"; which designs either an occasion of sinning, which God permits, leaving him to his own lusts, and suffering him to fall thereby; and by this means he is discovered to be what he is, not a truly righteous man, but only one in appearance; that looked like a righteous person, but secretly a sinner, and now the Lord by such means exposes him openly; so Jarchi and other Jewish Rabbins; but Kimchi's father interprets the stumbling block of prosperity in this world ^u: or rather the punishment of sin is meant, as Kimchi himself observes; and the Septuagint renders it "torment"; since this follows up on his turning from righteousness, and committing sin; and seems to be explained by the next clause:

he shall die; the second death:

because thou hast not given him warning: of the dreadful evil of apostasy, and the sad estate of apostates, and the danger they are in, their last estate being worse than the first:

he shall die in his sin; of apostasy, and for it, being never to be recovered and brought to repentance:

and his righteousness which he hath done shall not be remembered; according to the "Keri" or marginal reading it is, "his righteousnesses"; all his works of righteousness which he hath done; and which reading is followed by the Targum, Septuagint, Vulgate Latin, and the eastern versions; these shall not be remembered, neither in this world nor in that to come; no account shall be taken of them, nor shall they be reckoned as a righteousness unto him:

but his blood will I require at thine hand; See Gill on Eze 3:18.

Gill: Eze 3:21

Nevertheless, if thou warn the righteous man,.... Every righteous man, that is so in a judgment of charity, whether truly righteous or not, which the event shows; who should be warned not to trust in their own righteousness, but to depend on the righteousness of Christ; that they be careful to maintain good works, to avoid sin, and live holy lives and conversations, as follows:

that the righteous sin not; not that there is any just man that does good, and sins not; the best of men are often sinning in thought, word, or deed; but he is to be warned that he does not continue in sin, and lead a sinful coups of life; which is contrary to his character, and to his faith in Christ for righteousness, which is attended with good works:

and he doth not sin; the warning and exhortation given him having so good an effect, through the power of divine grace, as to be a means of preserving him from a vain conversation:

he shall surely live; spiritually and comfortably now, and eternally hereafter:

because he is warned; that being a means, and with the divine blessing taking effect:

also thou hast delivered thy soul; See Gill on Eze 3:19.

Gill: Eze 3:22

And the hand of the Lord was there upon me,.... At Telabib, Eze 3:15. The Targum interprets "the hand of the Lord" of the spirit of prophecy, which remained upon him there; but it seems to design a fresh impulse of the Spirit, a powerful emotion of the split upon his spirit, stirring up to attention to what might be said unto him:

and he said unto me; the same glorious Person, the Lord Christ, described in Eze 1:26;

arise, go forth into the plain; or "the valley" ^w; the Arabic version renders it, "the desert"; a solitary place, free from noise and hurry, and from the company and conversation of men; and so more fit for retirement and contemplation, and for attention to divine orders. What plain this was is not certain; Kimchi thinks it was the plain in which Babel was built, and where the Lord showed the prophet what he had in his providence done in this place formerly, in confounding the languages of men, and causing their devices to cease;

and I will there talk with thee; when alone, sedate, and composed; so God sometimes brings his people into a low and humble state and condition, into the valley of humility, and there grants them communion with himself; see Hos 2:14; perhaps the allusion to a custom among the Jews of revealing secrets to others in fields and deserts, and such like solitary places; see Gen 31:4 ^x.

Gill: Eze 3:23

Then I arose and went forth into the plain,.... He was obedient to the heavenly vision, which was owing to the hand of the Lord being upon him; the power of the Spirit and grace of God influences and engages to obedience; he went forth where he was ordered, though he knew not what would be said to him, or what he should see there:

and, behold, the glory of the Lord stood there; the glorious Person described in Eze 1:26;

as the glory which I saw by the river of Chebar; Eze 1:1; which vision was repeated for greater certainty, and to confirm the prophecies delivered to him, and to encourage him in the performance of his office:

and I fell on my face; as he did before, when he first saw this glorious object, Eze 1:28.

Gill: Eze 3:24

Then the spirit entered into me,.... Again; the Spirit of God, that was in the wheels and living creatures: see Eze 2:2;

and set me upon my feet; as he had done before, when in the same prostrate condition, Eze 2:2;

and spake with me; either the Spirit that entered into him, and set him upright; or rather the Lord Christ, the glory of the Lord that stood where he was, and appeared to him:

and said unto me, go, shut thyself within thine house: this was not said ironically, but in earnest; and the reason either was, because the people were not fit for reproof and correction, as Jarchi thinks, being a rebellious people; or that the prophet might receive further instructions, and have all the words of his prophecy delivered to him, before he began to prophesy. Some think this shutting up was an emblem of the siege of Jerusalem. It may seem strange that the prophet should be bid to go into the plain, where the Lord promised to talk with him; and this is all that is said to him, to go home, and shut himself up in his house: but it should be observed, that this was not the only thing for which he went into the plain: he was to have, and had, a fresh view of the glory of the Lord, and of the vision he had before, for the further confirmation of him; besides, this moving him from place to place, before he prophesied, might be partly to try his faith, and partly to preserve him from the violence of the people; who, had he delivered his message at once, might have been so provoked, as to have fallen upon him, and destroyed him; as well as to prepare them to receive his prophecies with more respect and reverence, when they saw he did not rashly, and at once, deliver them out to them.

Gill: Eze 3:25

But thou, O son of man, behold, they shall put bands upon thee,.... Or, "bands shall be put upon thee"; either visionally, or really; not by angels, but by the Jews, who, taking the prophet for a madman by his motions and gestures; would bind him, and keep him within doors: or figuratively this may be understood of the sins of the people, their rebellion and obstinacy, which hindered the prophet from prophesying among them as yet; and so this is observed to conciliate his mind to the divine order, to shut up himself for a while in his own house, and be silent: or else by these bonds may be meant the divine order itself, which restrained him from doing his office as yet. So the Targum,

"behold, I have appointed the words of my mouth upon thee, as a band of ropes with which they bind;''

and shall bind thee with them; which some think is emblematical of the Jews being bound by the Chaldeans:

and thou shall not go out among them; to converse with them, or prophesy unto them. The Septuagint version renders it, "shall not go out from the midst of them"; as if he should be taken out of his own house by the Jews, and be bound by them, and kept among them, and not able to get away from them; but it is to be understood of his being bound in his own house, and not able to go out of that to them; and may signify, that in like manner the Jews should not be able to go out of Jerusalem when besieged by the Chaldeans.

Gill: Eze 3:26

And I will make thy tongue cleave to the roof of thy mouth,

that thou shall be dumb,.... Which is to be understood not literally, as if he was really struck dumb, as Zechariah was; see Eze 4:9; but that such silence should be charged upon him by the Lord, that he should be as if his tongue cleaved to the roof of his mouth, as Kimchi interprets it, and as if he was a dumb man: and so the Septuagint version renders it, "I will bind thy tongue"; lay an embargo upon it, that is, it shall be silent; and this sense is confirmed by what follows:

and shall not be to them a reprover; which was in judgment to them, and a giving them up to their own hearts' lusts; for, though reproofs were disagreeable to them, and they chose to be without them, yet they were necessary for them, and might have been useful to them; but they provoking the Lord, he takes away his word from them, and commands his prophet to be silent, and let them alone, to go on in their sins without control; which was a sore judgment upon them:

for they are a rebellious house; See Gill on Eze 2:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 3:1

¹ tn Heb “eat what you find.”

NET Notes: Eze 3:3

¹ tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.

sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text.

NET Notes: Eze 3:5

¹ tn Heb “deep of lip” (in the sense of incomprehensible).

² tn Heb “heavy of tongue.” Similar language occurs in Exod 4:10; Isa 33:19.

³ tn The conjunction “but” is not in the Hebrew text, but is implied from the context.

NET Notes: Eze 3:6

¹ tn Heb “hear.”

² tc The MT reads “if not” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9; 14:24. See also Ezek 34:8; 36:5; 38:19.

NET Notes: Eze 3:7

¹ sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.

² sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.

³ tn Heb “hard of forehead and stiff of heart.”

NET Notes: Eze 3:8

¹ tn Heb “strong, resolute.”

NET Notes: Eze 3:9

¹ tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

² tn Heb “of their faces.”

NET Notes: Eze 3:11

¹ tn Heb “to the sons of your people.”

NET Notes: Eze 3:12

¹ sn See note on “wind” in 2:2.

² tc This translation accepts the emendation suggested in BHS of בְּרוּם (bÿrum) for בָּרוּךְ (barukh). The letters mem (מ) and kaph (כ) were easily confused in the old script while בָּרוּךְ (“blessed be”) both implies a quotation which is out of place here and also does not fit the later phrase, “from its place,” which requires a verb of motion.

NET Notes: Eze 3:14

¹ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

² tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

NET Notes: Eze 3:15

¹ sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.

² tn Or “canal.”

³ sn A similar response to a divine encounter is found in Acts 9:8-9.

NET Notes: Eze 3:16

¹ sn This phrase occurs about fifty times in the book of Ezekiel.

NET Notes: Eze 3:17

¹ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

NET Notes: Eze 3:18

¹ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

² tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

³ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

NET Notes: Eze 3:19

¹ tn Verses 17-19 are repeated in Ezek 33:7-9.

NET Notes: Eze 3:20

¹ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

NET Notes: Eze 3:21

¹ tn Heb “the righteous man.”

NET Notes: Eze 3:22

¹ tn Or “power.”

sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

² sn Ezekiel had another vision at this location, recounted in Ezek 37.

NET Notes: Eze 3:23

¹ tn Or “canal.”

NET Notes: Eze 3:24

¹ tn See the note on “wind” in 2:2.

² tn Heb “he.”

NET Notes: Eze 3:26

¹ tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.

Geneva Bible: Eze 3:1

Moreover he said to me, Son of man, eat what thou findest; ^{( a )} eat this scroll, and go speak to the house of Israel.

^{( a )} By which is meant that no one is fit to be God's messenger before he has received the word of God in his heart, as in (Eze 3:10) and has a zeal to it, and delight in it, as in (Jer 15:16; Rev 10:10).

Geneva Bible: Eze 3:8

Behold, I have made thy ^{( b )} face strong against their faces, and thy forehead strong against their foreheads.

^{( b )} God promises his assistance to his ministers, and that he will give them boldness and constancy in their calling, (Isa 50:7; Jer 1:18; Mic 3:8).

Geneva Bible: Eze 3:10

Moreover he said to me, Son of man, all my words that I shall speak to thee ^{( c )} receive in thy heart, and hear with thy ears.

^{( c )} He shows what is meant by the eating of the book, which is that the ministers of God may speak nothing from themselves, but only that which they have received from the Lord.

Geneva Bible: Eze 3:12

Then the spirit lifted me up, and I heard behind me a voice of a great rushing, [saying], ^{( d )} Blessed [be] the glory of the LORD from his place.

^{( d )} By which he signifies that God's glory would not be diminished, although he departed out of his temple, for this declared that the city and temple would be destroyed.

Geneva Bible: Eze 3:14

So the spirit lifted me up, and took me away, and I ^{( e )} went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.

^{( e )} This shows that there is always an infirmity of the flesh which can never be ready to render full obedience to God, and also God's grace who ever assists his, and overcomes their rebellious affections.

Geneva Bible: Eze 3:15

Then I came to them of the captivity at ^{( f )} Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there overwhelmed among them ^{( g )} seven days.

^{( f )} Which was a place by Euphrates where the Jews were prisoners.

^{( g )} Declaring here that God's ministers must with advisement and deliberation utter his judgments.

Geneva Bible: Eze 3:17

Son of man, I have made thee a ^{( h )} watchman to the house of Israel: therefore hear the word at my mouth, and give them warning from me.

^{( h )} Of this read (Eze 33:2).

Geneva Bible: Eze 3:20

Again, When a ^{( i )} righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a ^{( k )} stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his ^{( l )} righteousness which he hath done shall not be remembered; but his blood will I require at thy hand.

^{( i )} If he that has been instructed in the right way turn back.

^{( k )} I will give him up to a reprobate mind, (Rom 1:28).

^{( l )} Which seemed to have been done in faith, and was not.

Geneva Bible: Eze 3:22

And the ^{( m )} hand of the LORD was there upon me; and he said to me, Arise, go forth into the plain, and I will there talk with thee.

^{( m )} That is, the Spirit of prophecy.

Geneva Bible: Eze 3:23

Then I arose, and went forth into the plain: and, behold, the ^{( n )} glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

^{( n )} Meaning, the vision of the cherubims and the wheels.

Geneva Bible: Eze 3:24

Then the spirit entered into me, and ^{( o )} set me upon my feet, and spoke with me, and said to me, Go, ^{( p )} shut thyself within thy house.

^{( o )} Read (Jer 2:2).

^{( p )} Signifying that not only would he not profit, but they would grievously trouble and afflict him.

Geneva Bible: Eze 3:26

And I will make thy tongue ^{( q )} cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they [are] a rebellious house.

^{( q )} Which declares the terrible plague of the Lord, when God stops the mouths of his ministers and that all such are the rods of his vengeance that do it.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 3:1-27

1 Ezekiel eats the roll.

4 God encourages him.

15 God shews him the rule of prophecy.

22 God shuts and opens the prophet's mouth.

MHCC: Eze 3:1-11

Ezekiel was to receive the truths of God as the food for his soul, and to feed upon them by faith, and he would be strengthened. Gracious souls can receive those truths of God with delight, which speak terror to the wicked. He must speak all that, and that only, which God spake to him. How can we better speak God's mind than with his words? If disappointed as to his people, he must not be offended. The Ninevites were wrought upon by Jonah's preaching, when Israel was unhumbled and unreformed. We must leave this unto the Divine sovereignty, and say, Lord, thy judgments are a great deep. They will not regard the word of the prophet, for they will not regard the rod of God. Christ promises to strengthen him. He must continue earnest in preaching, whatever the success might be.

MHCC: Eze 3:12-21

This mission made the holy angels rejoice. All this was to convince Ezekiel, that the God who sent him had power to bear him out in his work. He was overwhelmed with grief for the sins and miseries of his people, and overpowered by the glory of the vision he had seen. And however retirement, meditation, and communion with God may be sweet, the servant of the Lord must prepare to serve his generation. The Lord told the prophet he had appointed him a watchman to the house of Israel. If we warn the wicked, we are not chargeable with their ruin. Though such passages refer to the national covenant made with Israel, they are equally to be applied to the final state of all men under every dispensation. We are not only to encourage and comfort those who appear to be righteous, but they are to be warned, for many have grown high-minded and secure, have fallen, and even died in their sins. Surely then the hearers of the gospel should desire warnings, and even reproofs.

MHCC: Eze 3:22-27

Let us own ourselves for ever indebted to the mediation of Christ, for the blessed intercourse between God and man; and a true believer will say, I am never less alone than when thus alone. When the Lord opened Ezekiel's mouth, he was to deliver his message boldly, to place life and death, the blessing and the curse, before the people, and leave them to their choice.

Matthew Henry: Eze 3:1-15

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,

I. How he must receive divine revelation himself, Eze 3:1. Christ (whom he saw upon the throne, Eze 1:26) said to him, " Son of man, eat this roll, 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. Thy words were found, and I did eat them, Jer 15:16. 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, Eat what I give thee; and here (Eze 3:1), " Eat that thou findest, 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 (Eze 3:3), " Cause thy belly to eat, and fill thy bowels with this roll; 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 full of matter, as Elihu was, Job 32:18. 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 in succum et sanguinem - into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained (Eze 3:10): " All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears, Luk 9:44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them, 1Ti 4:15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, Eze 3:2. 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 dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat 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 mouth as honey for sweetness. 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 the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. 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, Rev 10:9, Rev 10:10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (Eze 3:14) the prophet went in bitterness.

II. How he must deliver that divine revelation to others which he himself had received (Eze 3:1): Eat this roll, and then go, speak to the house of Israel. 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 conceal the words of the Holy One (Job 6:10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.

1. The instructions given him in speaking to them are much the same with those in the foregoing chapter.

(1.) He must speak to them all that, and that only, which God spoke to him. he had said before (Eze 2:7): Thou shalt speak my words to them; here he says (Eze 3:4), Thou shalt speak with my words unto them, or in my words. 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 in the words which the Holy Ghost teaches, 1Co 2:13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?

(2.) He must remember that they are the house of Israel 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 companion in tribulation; 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 with a people of strange speech and a hard language, 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 many such people, 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 many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; 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.

(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 are impudent and hard-hearted (Eze 3:7), 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 strange speech, surely they would have hearkened 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, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me; "they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity 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.

(4.) He must resolve to put on courage, and Christ promises to steel him with it, Eze 3:8, Eze 3:9. He is sent to such as are impudent and hard-hearted, 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 have made thy face strong against their faces, 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 innocent stir up himself against the hypocrite, Job 17:8. 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 foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint, Isa 50:7. [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: " Fear not, neither be dismayed at their looks; 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; evil beasts must be rebuked cuttingly (Tit 1:12, Tit 1:13), must be saved with fear, Jud 1:23. 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.

(5.) He must continue instant with them in his preaching, whatever the success was, Eze 3:11. he must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Rom 9:3. And he must tell them 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: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. 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, tell them, The Lord God saith so and so, let them reject it at their peril.

2. Full instructions being thus given to the prophet, pursuant to his commission, we are here told,

(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 heard a voice of a great rushing (Eze 3:12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God, Eph 3:10. They seemed to strive who should get nearest to this great sight. he heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against 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, Blessed be the glory of the Lord from his place. [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, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels, Psa 148:1, Psa 148:2. [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 (Isa 6:3); 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. The glory of the Lord has many slights from our place, but many praises from his place.

(2.) With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (Eze 3:12), but afterwards (Eze 3:14) lifted him up, and took him away 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 (Jer 20:7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Act 4:20. 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: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. 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 went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it."When he received the divine revelation himself, it was to him sweet as honey (Eze 3:3); 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 in bitterness. 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 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 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: Then he came to those of the captivity (Eze 3:15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord 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 sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. he was there desolate (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 the word of the Lord should come to him. Note, Those whom god designs to exalt and enlarge he first humbles and straitens for a time.

Matthew Henry: Eze 3:16-21

These further instructions God gave to the prophet at the end of seven days, 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 the house of Israel, 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 place by the river side where prayer was wont to be made (as Act 16:13); there they met on the sabbath day; there their enemies upbraided them with the songs of Zion (Psa 137:1, Psa 137:3); there Ezekiel met them, and the word of the Lord then and there came to 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 (1Jo 1:3) 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,

I. What the office is to which the prophet is called: Son of man, I have made thee a watchman to the house of Israel, Eze 3:17. 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 a watchman, and has something to say to them; he is appointed to be as a watchman in the city, to guard against fire, robbers, and disturbers of the peace, as a watchman over the flock, to guard against thieves and beasts of prey, but especially as a watchman 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 the house of Israel 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 watchmen on the church's walls (Isa 62:6), watchmen that go about the city, Son 3:3. 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 upon the watch-tower, Isa 21:8; Gen 31:40. 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; the house of Israel cannot be safe without watchmen, and yet, except the Lord keep it, the watchman waketh but in vain, Psa 127:1, Psa 127:2.

II. What is the duty of this office. The work of a watchman is to take notice and to give notice.

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: Hear the word at my mouth, Eze 3:17. Note, Those that are to preach must first hear; for how can those teach others who have not first learned themselves?

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, Isa 56:10. Thou shalt give them warning from me, sound an alarm in the holy mountain; 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. By them is thy servant warned, Psa 19:11. But, because that which is delivered vivâ voce - by the living voice, 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.

(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, Eze 3:18, Eze 3:19. 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 shall surely die. His iniquity shall undoubtedly be his ruin; it tends to ruin and will end in ruin. Dying thou shalt die, thou shalt die so great a death, shalt die eternally, be ever dying, but never dead. The wicked man shall die in his iniquity, shall fie under the guilt of it, die under the dominion of it. [2.] That if a wicked man turn from his wickedness, and from his wicked way, he shall live, 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. The wicked man shall die if he go on, but shall live if he repent. Observe, he is to turn from his wickedness and from his wicked way. It is not enough for a man to turn from his wicked way by an outward reformation, which may be the effect of his sins leaving him rather than of his leaving his sins, but he must turn from his wickedness, from the love of it and the inclination to it, by an inward regeneration; if he do not so much as turn from his wicked way, there is little hope that he will turn from his wickedness. [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 life and death, for those are the things it sets before us, the blessing and the curse, 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 give them warning, yet they shall die in their iniquity, 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 saved their lives. [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 blood of those that perish through their carelessness will be required at their hand. 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 from the wrath to come? 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 clear from their blood, and have delivered their own souls, though they cannot prevail to deliver theirs. Those that are faithful shall have their reward, though they be not successful.

(2.) Some of those he had to deal with were righteous, 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 turn away from their righteousness, Eze 3:20, Eze 3:21. 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 (Psa 19:11) 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, Heb 4:1. Let us therefore fear; and (Rom 11:20) even those that stand by faith must not be high-minded, but fear, and must therefore be warned. [2.] There is a righteousness which a man may turn from, a seeming righteousness, and, if men turn from this, it thereby appears that it was never sincere, how passable, nay, how plausible soever it was; for, if they had been of us, they would no doubt have continued with us, 1Jo 2:19. There are many that begin in the spirit, but end in the flesh, that set their faces heavenward, but look back; that had a first love, but have lost it, and turned from the holy commandment. [3.] When men turn from their righteousness they soon learn to commit iniquity. When they grow careless and remiss in the duties of God's worship, neglect them, or a re negligent in them, they become an easy prey to the tempter. Omissions make way for commissions. [4.] When men turn from their righteousness, and commit iniquity, it is just with God to lay stumbling-blocks before them, 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 a stone of stumbling and a rock of offence, 1Pe 2:8. [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, Factum non dicitur, quod non perseverat - We are said to do only that which we do perseveringly, Gal 3:3, Gal 3:4. [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 turn from their righteousness; but that case is not put here, as was concerning the wicked man, but, on the contrary, that a righteous man, being warned, takes the warning and does not sin (Eze 3:21); for, if you give instruction to a wise man, he will be yet wiser. 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 a wise reprover upon an obedient ear; the one shall live because he is warned and the other has delivered his soul. What can a good minister desire more than to save himself and those that hear him? 1Ti 4:16.

Matthew Henry: Eze 3:22-27

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.

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 to the plain (Eze 3:22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, 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 along than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (Eze 3:15); 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 went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; 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 talk with him, but did more than that: he showed him his glory, Eze 3:23. 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 behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord, 2Co 3:18.

II. We have him here restrained from further teaching for the present. When he saw he fell on his face, being struck with an awe of God's majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet 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.

1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house, Eze 3:24. 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 shut himself within his house, 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 the elders of Judah visited him and sat before him sometimes in his house (Eze 8:1), to be witnesses of his ecstasies; but it was not till Eze 11:25 that he spoke to those of the captivity all the things that the Lord had shown him. 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.

2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (Eze 3:25), either (1.) As a criminal. They shall bind him 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. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mar 3:21. 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 go out among them. Justly are prophets forbidden to go to those that will abuse them.

3. Instead of opening his lips that his mouth might show forth God's praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, Eze 3:26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, there tongue might cleave to the roof of their mouth, Psa 137:6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. 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 they are most rebellious (Eze 2:7); 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 mans 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 joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, 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. But when God speaks with him, and designs to speak by him, he will open his mouth, Eze 3:27. 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, Exo 34:34.

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. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; 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.

Keil-Delitzsch: Eze 3:1-3

After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Eze 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Eze 2:9 . Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Eze 2:10 . And He spread it out before me; the same was written upon the front and back: and there were written upon it lamentations, and sighing, and woe. Eze 3:1 . And He said to me: Son of man, what thou findest eat; eat the roll, and go and speak to the house of Israel. Eze 3:2 . Then opened I my mouth, and He gave me this roll to eat. Eze 3:3 . And said to me: Son of man, feed thy belly, and fill thy body with this roll which I give thee. And I ate it, and it was in my mouth as honey and sweetness. - The prophet is to announce to the people of Israel only that which the Lord inspires him to announce. This thought is embodied in symbol, in such a way that an outstretched hand reaches to him a book, which he is to swallow, and which also, at God's command, he does swallow; cf. Rev 10:9. This roll was inscribed on both sides with lamentations, sighing, and woe ( הי is either abbreviated from נהי , not = אי , or as Ewald, §101 c , thinks, is only a more distinct form of הוי or הו ). The meaning is not, that upon the roll was inscribed a multitude of mournful expressions of every kind, but that there was written upon it all that the prophet was to announce, and what we now read in his book. These contents were of a mournful nature, for they related to the destruction of the kingdom, the destruction of Jerusalem and of the temple. That Ezekiel may look over the contents, the roll is spread out before his eyes, and then handed to him to be eaten, with the words, "Go and speak to the children of Israel,"i.e., announce to the children of Israel what you have received into yourself, or as it is termed in Eze 3:4, דּברי , "my words."The words in Eze 3:3 were spoken by God while handing to the prophet the roll to be eaten. He is not merely to eat, i.e., take it into his mouth, but he is to fill his body and belly therewith, i.e., he is to receive into his innermost being the word of God presented to him, to change it, as it were, into sap and blood. Whilst eating it, it was sweet in his mouth. The sweet taste must not, with Kliefoth, be explained away into a sweet "after-taste,"and made to bear this reference, that the destruction of Jerusalem would be followed by a more glorious restoration. The roll, inscribed with lamentation, sorrow, and woe, tasted to him sweetly, because its contents was God's word, which sufficed for the joy and gladness of his heart (Jer 15:16); for it is "infinitely sweet and lovely to be the organ and spokesman of the Omnipotent,"and even the most painful of divine truths possess to a spiritually-minded man a joyful and quickening side (Hengstenberg on Rev 10:9). To this it is added, that the divine penal judgments reveal not only the holiness and righteousness of God, but also prepare the way for the revelation of salvation, and minister to the saving of the soul.

Keil-Delitzsch: Eze 3:22-27

Introduction to the first prophetic announcement. - Eze 3:22. And there came upon me there the hand of Jehovah, and He said to me, Up! go into the valley, there will I speak to thee. Eze 3:23 . And I arose, and went into the valley: and, lo, there stood the glory of Jehovah, like the glory which I had seen at the river Chebar: and I fell upon my face. Eze 3:24 . And spirit came into me, and placed me on my feet, and He spake with me, and said to me, Go, and shut thyself in thy house. - הבּקעה is, without doubt, the valley situated near Tel-abib. Ezekiel is to go out from the midst of the exiles - where, according to Eze 3:15, he had found himself-into the valley, because God will reveal Himself to him only in solitude. When he had complied with this command, there appears to him there the glory of Jehovah, in the same form in which it had appeared to him at the Chaboras (Ezekiel 1:4-28); before it he falls, a second time, on his face; but is also, as on the first occasion, again raised to his feet, cf. 1:28-2:2. Hereupon the Lord commands him to shut himself up in his house - which doubtless he inhabited in Tel-Abib - not probably "as a sign of his future destiny,"as a realistic explanation of the words, "Thou canst not walk in their midst (Eze 3:25); they will prevent thee by force from freely exercising thy vocation in the midst of the people."For in that case the "shutting of himself up in the house"would be an arbitrary identification with the "binding with fetters"(Eze 3:25); and besides, the significance of the address ואתּה בן אדם , and its repetition in Eze 4:1 and Eze 5:1, would be misconceived. For as in Eze 4:1 and Eze 5:1 there are introduced with this address the principal parts of the duty which Ezekiel was to perform, so the proper divine instruction may also first begin with the same in Eze 3:25; consequently the command "to shut himself up in his house"can only have the significance of a preliminary divine injunction, without possessing any significance in itself; but only "serve as a means for carrying out what the prophet is commissioned to do in the following chapters"(Kliefoth), i.e., can only mean that he is to perform in his own house what is commanded him in Ezekiel 4 and 5, or that he is not to leave his house during their performance. More can hardly be sought in this injunction, nor can it at all be taken to mean that, having shut himself up from others in his house, he is to allow no one to approach him; but only that he is not to leave his dwelling. For, according to Eze 4:3, the symbolical representation of the siege of Jerusalem is to be a sign for the house of Israel; and according to Eze 4:12, Ezekiel is, during this symbolical action, to bake his bread before their eyes. From this it is seen that his contemporaries might come to him and observe his proceedings.

Eze 3:25-27

The general divine instructions. - Eze 3:25. And thou, son of man, lo, they will lay cords upon thee, and bind thee therewith, so that thou canst not go out into their midst. Eze 3:26 . And I shall make thy tongue cleave to thy palate, that thou mayest be dumb, and mayest not serve them as a reprover: for they are a stiff-necked generation. Eze 3:27 . But when I speak to thee, I will open thy mouth, that thou mayest say to them, Thus sayeth the Lord Jehovah, Let him who wishes to hear, hear, and let him who neglects, neglect (to hear): for they are a stiff necked generation. - The meaning of this general injunction depends upon the determination of the subject in נתנוּ , Eze 3:25. Most expositors think of the prophet's countrymen, who are to bind him with cords so that he shall not be able to leave his house. The words ולא תצא appear to support this, as the suffix in בּתוכם indisputably refers to his countrymen. But this circumstance is by no means decisive; while against this view is the twofold difficulty - firstly, that a binding of the prophet with cords by his countrymen is scarcely reconcilable with what he performs in Ezekiel 4 and 5; secondly, of hostile attacks by the exiles upon the prophet there is not a trace to be discovered in the entire remainder of the book. The house of Israel is indeed repeatedly described as a stiff-necked race, as hardened and obdurate towards God's word; but any embitterment of feeling against the prophet, which should have risen so far as to bind him, or even to make direct attempts to prevent him from exercising his prophetic calling, can, after what is related in Eze 33:30-33 regarding the position of the people towards him, hardly be imagined. Further, the binding and fettering of the prophet is to be regarded as of the same kind with the cleaving of his tongue to his jaws, so that he should be silent and not speak (Eze 3:26). It is God, however, who suspends this dumbness over him; and according to Eze 4:8, it is also God who binds him with cords, so that he cannot stir from one side to the other. The demonstrative power of the latter passage is not to be weakened by the objection that it is a passage of an altogether different kind, and the connection altogether different (Hävernick). For the complete difference between the two passages would first have to be proved. The object, indeed, of the binding of the prophet in Eze 4:8 is different from that in our verse. Here it is to render it impossible for the prophet to go out of the house; in Eze 4:8, it is to prevent him from moving from one side to the other. But the one object does not exclude the other; both statements coincide, rather, in the general thought that the prophet must adapt himself entirely to the divine will - not only not leave the house, but lie also for 390 days upon one side without turning. - We might rather, with Kliefoth, understand Eze 4:8 to mean that God accomplished the binding of the prophet by human instruments - viz. that He caused him to be bound by foreigners (Eze 3:25). But this supposition also would only be justified, if either the sense of the words in Eze 3:25, or other good reasons, pronounced in favour of the view that it was the exiles who had bound the prophet. But as this is not the case, so we are not at liberty to explain the definite נתתּי , "I lay on"(Eze 4:8), according to the indefinite נתנוּ , "they lay on,"or "one lays on"(Eze 3:25); but must, on the contrary, understand our verse in accordance with Eze 4:8, and (with Hitzig) think of heavenly powers as the subject to נתנוּ - as in Job 7:3; Dan 4:28; Luk 12:20 - without, in so doing, completely identifying the declaration in our verse with that in Luk 4:8, as if in the latter passage only that was brought to completion which had been here (Luk 3:25) predicted. If, however, the binding of the prophet proceeds from invisible powers, the expression is not to be understood literally - of a binding with material cords; - but God binds him by a spiritual power, so that he can neither leave his house nor go forth to his countrymen, nor, at a later time (Eze 4:8), change the position prescribed to him. This is done, however, not to prevent the exercise of his vocation, but, on the contrary, to make him fitted for the successful performance of the work commanded him. He is not to quit his house, nor enter into fellowship and intercourse with his exiled countrymen, that he may show himself, by separation from them, to be a prophet and organ of the Lord. On the same grounds he is also (Eze 3:26, Eze 3:27) to keep silence, and not even correct them with words, but only to speak when God opens his mount for that purpose; to remain, moreover, unconcerned whether they listen to his words or not (cf. Eze 2:4, Eze 2:7). He is to do both of these things, because his contemporaries are a stiff-necked race; cf. Eze 3:9 and Eze 2:5, Eze 2:7. That he may not speak from any impulse of his own, God will cause his tongue to cleave to his jaws, so that he cannot speak; cf. Psa 137:6. "That the prophet is to refrain from all speech - even from the utterance of the words given him by God - will, on the one hand, make the divine words which he utters appear the more distinctly as such; while, on the other, be an evidence to his hearers of the silent sorrow with which he is filled by the contents of the divine word, and with which they also ought justly to be filled"(Kliefoth).

This state of silence, according to which he is only then to speak when God opened his mouth for the utterance of words which were to be given him, is, indeed, at first imposed upon the prophet - as follows from the relation of Eze 3:25-27 to Ezekiel 4 and 5 - only for the duration of the period Eze 3:25 to Eze 5:17, or rather Eze 7:27. But the divine injunction extends, as Kliefoth has rightly recognised, still further on - over the whole period up to the fulfilment of his prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Eze 24:27 and Eze 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with reference to which it is said, that when the messenger should bring back the news of the fall of Jerusalem, his mouth should be opened and he should be no longer dumb. The reference in Eze 24:27 and in Eze 33:22 to the verse before us has been observed by most expositors; but several of them would limit the silence of the prophet merely to the time which lies between Ezekiel 24 and Eze 33:21. This is quite arbitrary, as neither in Ezekiel 24 nor in Ezekiel 33 is silence imposed upon him; but in both chapters it is only stated that he should no longer be dumb after the receipt of the intelligence that Jerusalem had been destroyed by the Chaldeans. The supposition of Schmieder, moreover, is untenable, that the injunction of Eze 3:25 refers to the turning-point in the prophet's office, which commenced on the day when the siege of Jerusalem actually began. For although this day forms a turning-point in the prophetic activity of Ezekiel, in so far as he on it announced to the people for the last time the destruction of Jerusalem, and then spake no more to Israel until the occurrence of this event, yet it is not said in Eze 24:27 that he was then to be dumb from that day onwards. The hypothesis then only remains, that what was imposed and enjoined on the prophet, in Eze 3:26 and Eze 3:27, should remain in force for the whole period from the commencement of his prophetic activity to the receipt of the news of the fall of Jerusalem, by the arrival of a messenger on the banks of the Chaboras. Therewith is also connected the position of this injunction at the head of the first prophecy delivered to him (not at his call), if only the contents and importance of this oracle be understood and recognised, that it embraces not merely the siege of Jerusalem, but also the capture and destruction of the city, and the dispersion of the people among the heathen - consequently contains in nuce all that Ezekiel had to announce to the people down to the occurrence of this calamity, and which, in all the divine words from Eze 6:1-14 to Ezekiel 24, he had again and again, though only in different ways, actually announced. If all the discourses down to Ezekiel 24 are only further expositions and attestations of the revelation of God in Ezekiel 4 and 5, then the behaviour which was enjoined on him at the time of this announcement was to be maintained during all following discourses of similar contents. Besides, for a correct appreciation of the divine precept in Eze 3:26 and Eze 3:27, it is also to be noticed that the prophet is not to keep entire silence, except when God inspires him to speak; but that his keeping silence is explained to men, that he is to be to his contemporaries no אישׁ , "no reprover,"and consequently will place their sins before them to no greater extent, and in no other way, than God expressly directs him. Understood in this way, the silence is in contradiction neither with the words of God communicated in Eze 6:1-14 to 24, nor with the predictions directed against foreign nations in Ezekiel 25-33, several of which fall within the time of the siege of Jerusalem. Cf. with this the remark upon Eze 24:27 and Eze 33:22.

Constable: Eze 1:1--3:27

I. Ezekiel's calling and commission chs. 1--3

Four elements that mark the commission narratives in the prophets are all present in this account of Ezekiel's calling. These include a divine confrontation, an explanation of the prophet's task and its importance, objections that the prophet might offer, and divine reassurance answering these objections and assuring the prophet of the Lord's enabling presence.⁴³ The record of God's commissioning of Ezekiel constitutes the longest prophetic call in the Bible (cf. Isa. 6; Jer. 1).

The passage has a chiastic structure that focuses attention on the importance of Ezekiel receiving revelations from the Lord (2:8b-3:3).⁴⁴

A Circumstances of the vision (1:1-3)

B Divine confrontation: the chariot's approach (1:4-28)

C Introductory word (2:1-2)

D First commission and reassurance (2:3-8a)

E Confirmatory sign (2:8b-3:3)

D' Second commission (3:4-11)

C' Introductory word (3:12)

B' Divine confrontation: the chariot's departure (3:13)

A' Circumstances of the vision (3:14-15)

Constable: Eze 2:1--3:27

B. The Lord's charge to Ezekiel chs. 2-3

Having seen a vision of God's glory, Ezekiel was now ready to receive his commission as the Lord's servant.

Constable: Eze 2:8--3:12

3. The nature of Ezekiel's ministry 2:8-3:11

This pericope contains 10 commands, and it is the center of the chiasm in chapters 1-3.

"The Lord's charge to Ezekiel emphasized the absolute necessity of hearing, understanding, and assimilating God's message prior to going forth as a spokesman for the Lord."⁸⁰

2:8 The Lord warned Ezekiel not to be rebellious like the people of Israel but to listen to Him and receive the messages that God would feed him (cf. Deut. 8:3; Jer. 15:16; Matt. 4:4; John 6:53-58).

2:9-10 Ezekiel then saw a hand extending a scroll to him. The Lord spread it out before the prophet and he saw that it was full of lamentations, mourning, and woes (i.e., bad news; chs. 4-32). Normally scrolls had writing on only one side, but this one had writing on both sides; it was full of revelation (cf. Rev. 8:3).

"This accurately summarizes the contents of Ezekiel 4-32. It does not, however, reflect the latter part of the book in which the prophet spoke of Israel's restoration. This could explain, in part, why Ezekiel was recommissioned (chapter 33)--the content of his message was substantially changed after his message of woe was fulfilled."⁸¹

3:1-3 The Lord told Ezekiel to eat the scroll, a symbolic way of telling him to consume mentally and assimilate emotionally its contents.⁸² After he did this he was to go and speak to the Israelites, to tell them what the Lord had revealed. So the prophet consumed the contents of the scroll as the Lord fed it to him. The words of the Lord were sweet to Ezekiel's taste as he took them in (cf. Rev. 10:9-10). The word of God has an intrinsically pleasing and satisfying quality to those who, like Ezekiel, receive it gladly (cf. Ps. 19:10; 119:103; Prov. 16:24; 24:13-14; Jer. 15:16).

"No matter how painful the labor, there is satisfaction in finding and doing the will of God and in realizing service in fellowship with the living God."⁸³

3:4-6 Ezekiel was to go to the Israelites and tell them what the Lord had revealed to him. They would be able to understand him because they spoke the same language as the prophet. God was not sending him to people who could not comprehend what he would tell them. The Israelites should listen to him because they could understand him.

3:7 Nevertheless the Israelites would not listen to Ezekiel since they refused to listen to the Lord who sent him (cf. Num. 14:1-12; 1 Sam. 8:4-7). All of them were very stubborn and obstinate. The Lord had similarly told Isaiah and Jeremiah not to expect dramatic positive response to their ministries (Isa. 6:8-13; Jer. 1:11-19).

The difficulties of cross-cultural communication are nothing compared to the obstacle of spiritual blindness."⁸⁴

3:8-9 The Lord had made Ezekiel as hard-nosed as the Israelites; he would not give up speaking to them any more than they would refuse to listen to him. Therefore the prophet should not fear his audience. The meaning of Ezekiel's name, "God strengthens (or hardens)," reminded the prophet and others that the Lord would strengthen him and harden him against the attacks of his critical enemies.

3:10-11 The Lord Yahweh instructed Ezekiel further to take to heart all that He would tell him and to listen closely to Him. He was to go to the Jewish exiles and relay God's messages whether they paid attention or not.

God's word must become a part of the messenger before he or she can go and speak to others about it (cf. v. 1; Ezra 7:10).

Constable: Eze 3:12-15

4. The conclusion of the vision 3:12-15

"Ezekiel's vision of God's glory had provided the needed perspective for his task (1:4-2:7). The message he was to deliver was provided by God (2:8-3:11). Then he needed motivation to direct him to the task. That motivation was provided by the hand of the LORD' (cf. 1:3). He was first guided by the Spirit to his place of ministry (3:12-15); he was then formally appointed as God's watchman to Israel (vv. 16-21); then the Lord imposed several physical restraints on Ezekiel (vv. 22-27)."⁸⁵

3:12-13 The Lord's Spirit then lifted Ezekiel up and he heard a loud rumbling sound behind him. The sound was the sound of voices that blessed God for His glory (cf. Rev. 4-5). He also heard the sound of the cherubims' wings and the sound of the wheels rumbling. He was having another vision.⁸⁶

"This was no psychic levitation, but a subjective experience of feeling airborne . . ."⁸⁷

3:14 The Spirit lifted Ezekiel up and took him away from where he had been in his vision. He did not want to go and carry out the ministry that God had given him. His would not be a "successful" ministry in the eyes of people. But the Lord influenced him so strongly that he felt he had to obey (cf. Jon. 1:1-17).

"The prophet was lifted up into sympathy with God and shared his righteous indignation against Israel."⁸⁸

3:15 Ezekiel physically traveled to the Jewish exiles who were living by the Chebar River at the Tel-abib settlement (lit. "hill of ears"). Since "Tel" can mean "ruined mound," it is possible that the Jewish exiles lived at the site of a destroyed or abandoned city. The Babylonians may have situated them there to rebuild and repopulate the site and to reclaim its land.⁸⁹

When Ezekiel arrived, he sat for seven days among them, and his presence disturbed them. Seven days was the length of time that the Jews usually mourned for their dead (Gen. 50:10; Num. 19:11; Job 2:13), and it was the time it took to consecrate a priest (Lev. 8:33).

"Ezekiel was being consecrated for the priesthood on his thirtieth birthday and commissioned to proclaim Judah's funeral dirge."⁹⁰

Constable: Eze 3:16-21

5. Ezekiel's role in Israel 3:16-21

3:16 At the end of these seven days the Lord's word came to Ezekiel. "The word of the Lord came to me" is a key phrase in Ezekiel occurring in 41 verses. It appears in Jeremiah nine times and in Zechariah twice.

"For no other prophet is there a record of such sustained contact with the divine word, the very essence of prophecy."⁹¹

3:17 Yahweh told Ezekiel that He had appointed him to a ministry that was similar to that of a watchman who stood sentry and watched for any threat to his city (cf. 2 Sam. 18:24-27; 2 Kings 9:17-20). Whenever Ezekiel received a word from the Lord he was to pass it along to the Israelites (cf. Isa. 56:10; Jer. 6:17; Hos. 9:8).

3:18 If Ezekiel failed to pass along a message of warning to the Israelites, warning them to repent or die, the Lord would hold Ezekiel personally responsible for their fate (cf. ch. 18; 33:1-20).

3:19 If, however, Ezekiel did warn the people and they refused to repent, they would die, but the Lord would not hold Ezekiel responsible.

3:20 Similarly if a righteous person turned to sin and Ezekiel failed to warn him of its consequences, even though the Lord would put him to death, the Lord would hold Ezekiel responsible for not warning him. The obstacle that the Lord promised to put in the path of the righteous man who had turned aside to sin was the warning that Ezekiel should provide.

"The saint needs the watchman's warnings as much as the sinner does."⁹²

3:21 On the other hand, if Ezekiel warned a righteous person and he heeded the warning, he would live, and Ezekiel would be free of any guilt before the Lord.

"The duties of Habakkuk (Hab. 2:1), Jeremiah (Jer. 6:17), and Isaiah (Isa. 56:10) were far more national and corporate than individual. Ezekiel realized that from that time on his would be a mission mainly to individuals."⁹³

"The responsibility of a believer in Christ today to share the word of life, salvation, and forgiveness is no less awesome. Once the message of salvation is entrusted to us, we are responsible and accountable to share with those who are lost."⁹⁴

The Mosaic Law promised life for obedience and death for disobedience. This was physical life and physical death, not eternal life and death. The Lord gave the Mosaic Law to a people who had already entered into relationship with Himself by faith (cf. Lev. 18:5; Deut. 4:37-40; 6; 7:6-11; 10:15-17; 30:15-20). The possibility here is premature physical death or extended physical life. Eternal life and eternal security are not the issues.⁹⁵

Constable: Eze 3:22-27

6. Ezekiel's muteness 3:22-27

3:22 While Ezekiel was among the exiles in Tel-abib, the Lord directed him to go out to the nearby plain where the Lord promised to speak with him (cf. ch. 1; Acts 9:6; Gal. 1:16-17).

3:23 Ezekiel obeyed the Lord. While he was standing on the plain, he saw another vision of God's glory and again prostrated himself on the ground (cf. 1:28; Acts 7:55).

3:24 The Spirit then strengthened Ezekiel to stand up, and the Lord instructed him to go back to his house and to shut himself up in it.

"For a sovereign to invite a suppliant to stand meant that he at least was willing to do business with him."⁹⁶

3:25 The Jews were going to bind Ezekiel with ropes so he would not be able to circulate among them. There is no further mention in the book of Ezekiel's being bound in his house with ropes. Consequently this may be a contingent statement: if the prophet would not restrict himself to his house, God would use others to confine him there.⁹⁷ Another explanation, which I prefer, is that binding with ropes here is a figurative expression meaning confining; God would keep him at home, though not necessarily by using physical ropes (cf. 4:8).⁹⁸ Perhaps some Israelites bound him for a while even though the text made no further reference to it.⁹⁹

3:26 The Lord would make Ezekiel unable to speak or to rebuke the people because they were rebellious against the Lord. The prophet's silence would be their punishment; he would not be able to warn them of judgment that the Lord would bring on them.¹⁰⁰ Ezekiel could have given them many more warnings than he did.

Several of the more radical commentators believed that Ezekiel suffered from catalepsy or some other serious nervous disorder, but the text does not require this.¹⁰¹ The prophet's unusual experiences were the result of spiritual factors, not because he was psychologically unbalanced.

3:27 Finally the Lord would enable Ezekiel to speak again. He would announce a message from the Lord. Some of his hearers would listen, but others of them would refuse to listen because they were rebels against the Lord. Nevertheless, regardless of their response, the hearers would be personally responsible for their response (cf. Matt. 11:15; 13:10-17; Rev. 2:7; 13:9; 22:11; et al.).

Evidently Ezekiel's muteness lasted for several years, until the fall of Jerusalem (cf. 1:1-3; 24:25-27; 33:21-22). He was not entirely silent during this long period, but he only spoke to the people when God gave him special messages to deliver (cf. 11:25; 14:1; 20:1). Rather than speaking publicly from time to time as he lived among the people, as other prophets normally did, Ezekiel remained at home except to deliver special messages from the Lord (cf. chs. 4-5). Thus Ezekiel spoke less publicly and led a more reclusive life than the Lord's other prophetic spokesmen.

"Ezekiel . . . has to experience the inability to speak . . . as a forceful experiential reminder of the fact that he has no authority to make up on his own what he says to his fellow Israelites. Rather, only God can, as it were, loose his tongue. He must let God speak through him, and not invent anything himself or take his message from anyone else. Originality is usually prized among writers and speakers. Yet there was to be no originality in Ezekiel's doctrine. In all five commissions [2:1-3:27] he is reminded that his job is to convey and not to create."¹⁰²

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 3 (Chapter Introduction)

Overview

Eze 3:1, Ezekiel eats the roll; Eze 3:4, God encourages him; Eze 3:15, God shews him the rule of prophecy; Eze 3:22, God shuts and opens the prophet’s mouth.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 3 (Chapter Introduction)

CHAPTER 3

Ezekiel is made to eat the roll, Eze 3:1-3 . God encourageth him in the discharge of his office Eze 3:4-14 : he is carried by the Spirit to Tel-abib; and is there admonished of his duty as a watchman to Israel, Eze 3:15-21 . God further instructeth him concerning his typical bands, and the shutting and opening of his mouth, Eze 3:22-27 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 3 (Chapter Introduction)

(Eze 3:1-11) The preparation of the prophet for his work.

(Eze 3:12-21) His office, as that of a watchman.

(Eze 3:22-27) The restraining and restoring his speech.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 3 (Chapter Introduction)

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 (Eze 3:1-3). II. Further instructions and encouragements given him to the same purport with those in the foregoing chapter (Eze 3:4-11). III. The mighty impulse he was under, with which he was carried to those that were to be his hearers (Eze 3:12-15). IV. A further explication of his office and business as a prophet, under the similitude of a watchman (Eze 3:16-21). V. The restraining and restoring of the prophet's liberty of speech, as God pleased (Eze 3:22-27).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 3 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 3

This chapter contains a further account of the prophet's call and mission; of his preparation of him for is work; of, the persons to whom he was sent; of what happened to him upon this; of the nature of his office, and the work of it; and of what followed upon the renewal of his call. His further preparation for prophesying is in Eze 3:1; where he is bid to eat the roll showed him, which he did, and found it in his mouth as honey for sweetness; and then he receives fresh orders to go to the people of Israel, and prophesy to them, Eze 3:4; and, that he might not be discouraged, an account is given beforehand of the people to whom he was sent; of their language, behaviour, and disposition; by which he could not expect success, Eze 3:5; and, for his further encouragement, strength, boldness, resolution, firmness, and presence of mind, are promised him, Eze 3:8; also a revelation of mere things to him; all which he should hear, receive, and speak, whether the people would attend to them or not; which ought to be no discouragement to him, since it was not regarded by the Lord, Eze 3:10; then follows an account of his being lifted up by the Spirit from the earth, when he heard a voice, which is described by the manner and matter of it; and a noise, both of the living creature's wings, and of the wheels he had seen in a former vision, Eze 3:12; and next of his being carried away by the same Spirit; and of the condition he was in, in his own spirit, as he went; and of the strength he received from the Lord; and of the place to which he, was carried; and his state and circumstances, and time of continuance there, Eze 3:14; where, after a time mentioned, he has a fresh call to his office, under the character of a watchman, whose business was to hear Christ's words, and warn the house of Israel from him; and who are distinguished into wicked and righteous; and whom the prophet was to warn at his own peril, Eze 3:16; and the chapter is concluded with a narration of various events which befell the prophet; he is bid by the Lord to go into the plain, which he did, and there saw the glory of the Lord, as he had before seen it at the river Chebar; which so affected him, that he fell upon his face, Eze 3:22; the spirit entered into him, let him on his feet, and spake with him; ordered him what he should do himself, that he should shut himself up in his house, Eze 3:24; informed him what the people would do to him; bind him with bands, that he should not come forth, Eze 3:25; and what Christ would do to him; strike him dumb in judgment to the people, that he might not be a reprover of them, Eze 3:26; but he is told that, when the Lord spoke to him; his mouth should be opened, and he should declare what was said to him, Eze 3:27.