Eze 2-3 | Clarke | e4.org | CHAPTER II The prophet, having been overwhelmed with the glorious vision in the preceding chapter, is here strengthened and comforted , 1, 2; and then commissioned to declare to the rebellious house of Israel the terrible judgments that would very shortly come upon the whole land, if they repented not; with a gracious assurance to Ezekiel that God would be constantly with him while executing the duties of his office , 3-5. The prophet is also commanded to be fearless, resolute, and faithful in the discharge of it . 6-8, as he must be the messenger of very unpleasing tidings, which well expose him to great persecution , 9, 10. NOTES ON CHAP. II Verse 1. And he said unto me ] In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;" and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord," ; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.

‏ Ezekiel 2

CHAPTER II

The prophet, having been overwhelmed with the glorious vision in the preceding chapter, is here strengthened and comforted, 1, 2;

and then commissioned to declare to the rebellious house of Israel the terrible judgments that would very shortly come upon the whole land, if they repented not; with a gracious assurance to Ezekiel that God would be constantly with him while executing the duties of his office, 3-5.

The prophet is also commanded to be fearless, resolute, and faithful in the discharge of it. 6-8,

as he must be the messenger of very unpleasing tidings, which well expose him to great persecution, 9, 10.

NOTES ON CHAP. II

Verse 1. And he said unto me] In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;" and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord," Eze 1:28; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.

Verse 2. And the spirit entered into me] This spirit was different to that mentioned above, by which the wheels, &c., were moved. The spirit of prophecy is here intended; whose office was not merely to enable him to foresee and foretell future events, but to purify and refine his heart, and qualify him to be a successful preacher of the word of life.

He who is sent by the God of all grace to convert sinners must be influenced by the Holy Ghost; otherwise he can neither be saved himself, nor become the instrument of salvation to others.

And set me upon my feet] That he might stand as a servant before his master, to receive his orders.

Verse 3. Son of man] This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the MAN Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter it might have been appropriated merely to show that though all his actions demonstrated him to be GOD, yet that he was also really MAN; and that in the man Christ Jesus dwelt all the fulness of the Godhead bodily. When the acts of Christ are considered, it is more easy to believe his eternal Godhead, than to be convinced that the person we hear speaking, and see working, is also a man like unto ourselves.

I send thee to the children of Israel] To those who were now in captivity, in Chaldea particularly; and to the Jews in general, both far and near.

Verse 4. Thou shalt say unto them, Thus saith the Lord] Let them know that what thou hast to declare is the message of the LORD, that they may receive it with reverence.

Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave it where you please; take the Bible, and warn them from God's word recorded there.

Verse 5. Yet shall know that there hath been a prophet among them.] By this they shall be assured of two things: 1. That God in his mercy had given them due warning. 2. That themselves were inexcusable, for not taking it.

Verse 6. Be not afraid of them] They will maltreat thee for thy message; but let not the apprehension of this induce thee to suppress it. Though they be rebels, fear them not; I will sustain and preserve thee.

Verse 7. Whether they will hear] Whether they receive the message, or persecute thee for it, declare it to them, that they may be without excuse.

Verse 8. Open thy mouth and eat that I give thee.] Take my word as thou wouldst take thy proper food; receive it into thy heart; ponder it there, that it may be the means of strengthening and preserving thy soul, as proper nourishment will strengthen the body, and preserve from death. And the people to whom such messages of God may come should so hear it read, mark, learn, and inwardly digest it, that it may become efficient nourishment to their souls.

Verse 9. A hand was sent] Here the hand signifies not only the instrument of conveyance, but an emblem of the Divine power, which the hand of God always signifies.

A roll of a book] megillath sepher. All ancient books were written so as to be rolled up; hence volumen, a volume, from volvo, I roll.

Verse 10. It was written within and without] Contrary to the state of rolls in general, which are written on the inside only. The Hebrew rolls are generally written in this way. There are several of such Hebrew rolls before me, all written on the inside only, consisting of skins of vellum, or parchment, or basil, a sort of half-tanned sheep or goat skin, sewed together, extending to several yards in length. Other Asiatic books were written in the same way. A Sanscrit roll of sixty feet in length, also before me, is written all on the inside; and a Koran, written in exceedingly small characters, about two inches broad and twelve feet long, and weighing but about half an ounce. But the roll presented to the prophet was written on both sides, because the prophecy was long, and to the same effect; that they might see the mind of God wherever they looked.

There was written therein lamentations, and mourning, and wo.] What an awful assemblage! kinim, vahegeh, vehi, lamentations, and a groan, and alas! Lamentations on all hands; a groan from the dying; and alas, or Wo is me! from the survivors. It was the letter that killeth, and is the ministration of death. What a mercy to have that which is emphatically called τοευαγγελιον, The glad tidings, the good news! Christ Jesus is come into the world to save sinners; and he wills that all men should be saved and come to the knowledge of the truth. Here are rejoicings, thanksgivings, and exultation.

‏ Ezekiel 3

CHAPTER III

This chapter contains more particular instructions to the prophet. It begins with repeating his appointment to his office, 1-3.

Ezekiel is then informed that his commission is, at this time, to the house of Israel exclusively, 4-6;

that his countrymen would pay little regard to him, 7;

that he must persevere in his duty notwithstanding such great discouragement; and he is endued with extraordinary courage and intrepidity to enable him fearlessly to declare to a disobedient and gainsaying people the whole counsel of God, 8-11.

The prophet is afterwards carried by the spirit that animated the cherubim and wheels, and by which he received the gift of prophecy, to a colony of his brethren in the neighbourhood, where he remained seven days overwhelmed with astonishment,

12-15.

He is then warned of the awful importance of being faithful in his office, 16-21;

commanded to go forth into the plain that he may have a visible manifestation of the Divine Presence, 22;

and is again favoured with a vision of that most magnificent set of symbols described in the first chapter, by which the glorious majesty of the God of Israel was in some measure represented, 23.

See also Isa 6:1-13; Da 10:5-19; and Re 1:10-16; 4:1-11,

for other manifestations of the Divine glory, in all of which some of the imagery is very similar. The prophet receives directions relative to his future conduct, 24-27.

NOTES ON CHAP. III

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

Verse 3. It was in my mouth as honey] It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favoured by the Supreme Being. In Re 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.

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

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

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

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

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."

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

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

Verse 16. I came to them of the captivity] Because the hand of the Lord was strong upon him and supported him, he soon reached the place.

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

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

Verse 17. I have made thee a watchman] The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me.

God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than TRADITIONS, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.

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

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

Verse 20. When a righteous man doth turn from his righteousness] Which these words plainly state he may do, and commit iniquity, and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood-the life and salvation, of this person also will God require at the watchman's hand. Pastor hunc occidit, quia eum tacendo morti tradidit. "This man the pastor kills; for in being silent, he delivers him over to death."-GREGORY. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall.

And I lay a stumbling-block before him] That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.

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

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

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

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

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