Ezekiel 3

MOreover Who sate on the Throne and directed the Chariot or Cherubins, the Lord Jesus Christ, who also spake to him in the Chapter before. he said unto me, Son of man This was done in a Vision. eat that thou In the hand which was sent to him, ch. 2. ver. 9. this explains the former and being ingeminated, does require the Prophets greatest resolution and diligence. Read attentively, Meditate throughly, Impress the things upon thy Soul deeply, for thou must declare them with very great affection and tenderness, with exact faithfulness and fearless courage. findest; d eat this roll and For then art thou fitted for, and Commissioned to undertake the Prophetick function. go 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. speak unto the house of Israel.

So And Heb. So soon as he had heard he must eat it. I Not to discusse points, but to obey, to show my readiness indeed, and to do what lay on me to do. opened my mouth, and he Not by a force compelling me, but by a concurrent help in what the Prophet was ready to do. caused me to eat that roll.

And In this verse is confirmed and explained what was spoken ver. 1. which see. he said unto me, Son of man, cause thy 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 Gods word. belly to eat, and fill thy 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, 'tis 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. bowels with this roll that The Roll and all that was in it came from God, and Ezekiel must remember this. I give thee: And I did eat it, Heb. Then did I eat it, and it was in my mouth as Upon the pallate 'twas sweet, (this done in Vision still) as Honey, if you wonder that such bitter Tydings could be sweet to the Prophet, if it be doubted how this could be since, chap. 2. ver. 10. 'Twas full of Lamentation, &c. Resp. It was sweet to receive such things by Revelation from God, and so to converse with God; 'tis sweet to foresee future events, and to foretell Gods 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 mens opposition and persecution make it bitter, as ver. 14. And Ier. 15.16, 17, 18. And Rev. 10.10. honey for sweetness.

And See ver. 1. he said unto me See ch. 2.1., Son of man 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 'tis an idiom of the H b. Language, or an, an ingemination of the same command. go, get thee unto the See chap. 2. ver. 3. house of Israel, and See ver. 1. speak with In my Name and Authority, so some, but then it would have been in the singular number not plural. Better and fuller 'tis 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 Heb. my words unto them.

For 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. thou art not sent to a people of a Who cannot skill of thy speech, nor thou speak (without gift of Tongues) to them, shift not off thy work as if with Ionah 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 gulphes to the eye, as Heb. deep of lip intimates. strange speech and of an 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 lye deep to be dig'd out, nor as things of great weight and heaviness to be lifted, as both Metaphors imply; this is his first argument. Next implyed in it I send thee to thine own Countrey men, whose welfare thou shouldst readily seek, ond in their awn Tongue thou mayst expresse thy care for them. hard language but to the house of Israel They still are a Family that God owneth he has not broke up house-keeping, there is further incouragement, and they are Israels Seed the posterity of Iacob, and under Covenant Mercy, go therefore readily for Israel shall be gathered..

Not to many 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 Heb. 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, Diverse Nations, that thou shouldst need diverse Tongues, to speak to them all in their own Language. This difficult work is reserved to those whom Shilo will send, 'tis kept to the times when the Spirit poured forth shall enrich with the gift of Tongues in Gospel days. people of a Deep lip, &c. vid. ver. 5. strange speech, and of an hard language, whose Words are articulate and significant, and when understood they are words to the hearer, but whilest not understood they are but empty and barbarous sounds, as the Apostle observes in 1 Cor. 14. words thou canst not understand: Surely, in the Heb. 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 Iohn 5.43. but 'tis 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 Ionahs Ninivites 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 guesse and ill consists with the Power of God, which can give thee Tongue, if he would have sent the message, as he intimated to Moses unwilling to go. Our Version has well read and referred the words; with that asseveration surely they have exprest what some will have the Heb. 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 then 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. surely, had I sent thee to them they would have hearkened unto thee.

But And Heb. put adversatively is rightly rendred but. the house of Israel Have no mind or will, the original is not here, as mostly 'tis elsewhere, content to expresse 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 'twas their wills were obstinately averse to, i. e. hearing and obeying. will not hearken unto thee, for This passage confirms the prediction, and with all fore-arms the Prophet that he s umble 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. they will not hearken unto me, for i. e. The far greater part, not every particular Person, there were of the Captives some few like good Figs, &c. all the house of Israel are Have hardened their Faces, they are not ashamed, nor can they blush now, as Ier. 3.3. Brazen faced is no new phrase or Anglicisme, but as old as Isaiah 48.4. nay as old as habitual sin. impudent and 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 then their Ear..

Behold This may be to remove the objection of the Prophet, who might plead the softness of his own mettal, and pretend shameless sinners will scoffe a young Prophet out of Countenance. Behold says God consider., I have Given. They have given themselves this impudent Countenance, I have given thee true courage, constancy, and manly carriage. made thy face strong against their faces, and thy The same answer in words very little varying, God will qualifie and gift him for this work among this people, and edge his own tools to cut into the hardest mettal. So Isay 50.7. Ier. 1.18 and Mic. 3.8. forehead strong against their foreheads.

As an 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 mettal, yet be not afraid I have made thee as the Adamant harder then Flint able to cut, and to break it. But what if here should be allusion to the Talmudic Rabbinical Tradition about their supposed worm Schamir, the word here used, of the Tradition be as old as Ezekiels time twill carry some probability with it. This Schamir was say they a worm, which be 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 Breast-plate, and Solomon, say they, 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 Breast-plate, or beautiful Stones in the Temple, go about thy work, it shall not be, though it seem, successless. Adamant harder then flint have I made thy forehead: Let no prevailing fear take thee quite off from thy work. fear them not, neither be Let not any lesser surprises and sudden discomposures of mind when thou appearest before them, unfit thee for this work I set thee about. dismayed at their looks, though they b a As a House that is Rebellion it self. rebellious house.

Moreover, he said unto me, Son of man, all my words that I shall speak unto thee, This explains the Visionary Eating of which ver. 3. receive in thine heart, and hear Hearing is first, and Receiving into the Heart follows, but with the Jews such transpositions are very usual. with thine ears. 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.

And Vid. verse 4. go, get thee to them of the Of the first Captivity under Ieconias Reign, who succeeded his Father Iehojakim, slain for his Conspiracy with Egypt against Nebuchadnezzar, as 2 Kings 24.1. with 6, 7. These are those good Figs, Ier. 24.6, 7, 8. of whom such good is spoken and to whom those Promises are made. captivity, unto The Sons of thy people, Heb. 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 Conquerors Religion and Manners. thy people, and Here again the Command is repeated and doubled. speak unto them, and tell them, As before chap. 2. ver. 4. Thus says the Lord GOD, Chap. 2. ver. 5. which see. whether they will hear or whether they will forbear.

Then the The Spirit of God which governed the Wheeles and the living Creatures, chap. 1. ver. 3. spirit Either raised him up to nearer approaches to see and discern, to hear and learn. Or, carried him to his Countrey-men to whom he was to speak. took me up, and I heard His Face toward the North while he saw the Vision, now that he is carried South to his People the voice is behind him. behind me a An Articulate sound and intelligible, but with great commotion for it was the voice of Angels, attended with the rushing noise of the Wheeles added to the noise of their wings, and a mighty Wind which might likely accompany all this. voice of a great rushing, saying, Praised, and magnified be the gloriously holy and just God, riding on the glorious Chariot of his sovereignty in prescribing Laws, appointing Ordinances, threatning Sin, and punishing sinners. blessed be the glory of the LORD from his Either coming down from Heaven, or departing from his Temple. In brief the glorious Angels, and all the Saints of God blesse, i. e. Praise, admire, and justifie God in all the ways of his Judgments among the Sons of Men. place.

I heard I heard, added to connect the verses and to make the reading full, has I think somewhat perplext the words, and occasioned enquiry after two different sounds or voices, whereas if we read them as in the Heb. and as the Lat. 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., also the noise of the wings of the living creatures that See chap. 1. ver. 9. touched one another, and the noise of the wheeles See chap. 1. ver. 19, 20. over against them, and a noise of a great rushing.

So And Heb. or then, at that very time. the The Spirit of God, as ver. 12. which see. spirit 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. lifted me up, and Carried me, (as was Phili 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 crouded together. took me away, and Hitherto nothing appears of the Prophets 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. I went Bitter in the heat of my Spirit, Heb. 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 Countrey-men 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. 4. Or, Because of the danger he was exposed to among enraged desperadoes, which way ever you explain it, Ezekiels weakness and distempered humour will appear in it, Ionas-like will be angry. in bitterness, in the heat of my spirit, For, as some others. And as Heb. but the Either in general the Power of God, which cannot be resisted. Or, the Spirit of Prophesie, which as a Fire shut up will break forth, as in Ier. 20.7, 8, 9. indeed both concurre. hand of the LORD was strong upon me.

¶ Then I came to Verse 11. See there. them of the captivity at The name of a place in that part of M sopotamia which was shut up within Chebar Westward, and Saocora Eastward. This was divided into Superiour called Gozan, and Inferiour called here Tel-abib, a low Countrey and unprofitable because spoiled by waters, and secure to keep Captives in, and so it afforded matter of labour and toil to the Captive Jew, and was as a Prison to them least they should escape, and in both pleased the Babylonians. Tel-abib, that dwelt by On or near to that part of the River Chebar which runs Westward of this Tel-abib, here then is no more contradiction then is in this, if I should name a place between two Rivers, and say the place is near one of those Rivers. the river of Chebar, and I sate where Sate sad and astonisht, where I found and saw them sitting astonished, for sitting sometimes is a posture of mourning and sadness, as in Lam. 1.1. and Iob's Friends, and Psal. 137.1. they sate, and remained there Either at the sight of that wo ul change of the Jews from freedom and honour, to servitude and shame. Or, astonisht at foresight of that which the Roll contained, or at the Jews impenitence and unreformed manner of living under all these afflictions. astonished among them Mourning no doubt all that while, and waiting till the Spirit of Prophesie 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. seven days.

And it came to pass at the end of seven days, that the word of the LORD came unto me, saying, This Verse gives us sufficient account why the Prophet stayed 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 then a common man, that he was full of matter more then ordinary, then came the word of the Lord, saying.

Son Chap. 2.1. which see. of man The Person that appeared to him, chap. 1.26. 'Tis the great and glorious one. I have Appointed by Commission, I have qualified by gifts, I have actually sent thee forth, &c. made thee a watchman to the Night and day to observe whether the Enemy approach, and to give notice on pain of death. house of Israel: therefore hear the word at my mouth See chap. 2.3., and 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 ruine, be not as a Prognosticator, as one that consults the Starrs, and foretells from the Conjunction of them, but own the things thou art to warn them of as from my mouth. from me.

When I say Either by the menaces of my Law, or by motion of my Spirit stirring thee up to reprove and warn. unto the Any wicked one whatever rich or poor, mean or mighty. wicked, thou shalt surely Such courses will certainly end in death, and in damnation if not left. dye, and thou Frequently and with repeated monitions, as the word signifies, and as the Apostle, Acts 20.31. this to those that will hearken. givest him not warning, nor Some will prophanely scoffe and deride, yet speak to warn them, till it do appear they are such as will turn again and rent you. Or else 'tis the same thing repeated. speakest to warn the wicked from his Men must be told of their own sins these are their dangers. way to save his life That thou mayst preserve his Life, his Soul, and recall him at once from Sin and Death.: the same wicked man shall dye The man who is not warned by thee will certainly dye in his sin, the sinners ignorance will not be sufficient to prevent his death, but thy not admonishing him will involve thee also in guilt and death. in his iniquity; but his blood will I require I will punish thee, who possibly mightest have saved by warning, however oughtest to have warned. at thine hand.

Yet if thou warn the wicked, and he turn not from This may denote the sinfulness of his Mind and Heart, which is the spring of all. his wickedness, nor from his His actual sinful courses, the practices of Sin and the habits of Sin must be left. wicked way, he shall dye in his The punishment of his unrepented Sins shall be death. iniquity; but There is no danger unto the watchman, the Prophet and Minister who did his duty and warned the sinner. thou hast delivered thy Soul.

Again What must be done to sinners is said now for those that have been righteous take thy directions. when a righteous Either one that has for some continuance of time professed the way of Righteousness, but is now overcome of vices. Or, who is Righteous only in appearance, as Prov. 18.17. Ezekiel 18.24.26 and 33.13. Matth. 9.13. man does Gives just cause to fear he not only has committed some particular Sin, but that he has changed the course of Life, the thoughts and purposes from good to evil, has forsaken the way of Righteousness. turn from his righteousness, and commit Gives himself up to a sinful life, wallowes in sin. iniquity, and I 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 an one up to his own hearts lust, so that he continue in sin. lay a stumbling block before him, Shall perish in his Sin. he shall dye: because thou hast not given him warning he shall dye in his sin, and his Either external, and seeming. Or, his partial and temporary Righteousness which he himself or others ascribed to him and thought to be in him. righteousness which he has done shall not be remem-but his blood will I require at thy hand. 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.

Nevertheless, if thou As often as need. warn the The truly and really pious, the regenerate man. righteous man, that the righteous Deliberately, customarily, habitually. sin not, and he Takes warning and departs further from sin, and keeps better to the wayes of God. does not sin, he shall surely Be accepted with God and happy, and both warner and warned have delivered their Souls. live, because he is warned: also thou hast delivered thy soul.

¶ And the See chap. 1.3. and 3.24. hand of the LORD was At Tel-abib. there upon me, and he said unto me, Arise, go forth into Withdraw from the multitude and retire into the opener place, likely 'twas some spatious level in that low Countrey which lay between the Rivers. the plain, and I will there To comfort, encourage, direct and communicate further of the Divine Will and Counsels to the Prophet. talk with thee.

So soon as commanded. Then I arose, and went forth into the plain, and behold, the See chap. 1.28. with foregoing verses. glory of the LORD stood In the Plain whither he is now come. there, as the glory which I saw by the river of It overpowred him now as then, and he could bear it no more now then before he could. Chebar: and I y fell on my face.

Then the See chap. 2.2. spirit entred into me, and set me upon my feet, and spake with me, and said unto me, go Some say this is to be an interrogation wilt thou, &c. Others add tis an Irony upbraiding him, but I see no ground for either, 'tis 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 foresignifie the shutting up of Jews in Ierusalem. shut thy self within thy house.

But thou, O See chap. 2.1. Son of man, behold, Tis not said who shall do this, therefore Interpreters ghesse variously at it, some say tis 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 to. 1. Angels as if they bound him. 2. To his Friends and Domesticks, who would take his intenseness and earnestness in continued, retired thoughtfulness to be madness, so Prophets were mistaken and misreported, 2 Kings 9. and Mark 3.21. 3. To the ruder and more violent of the Jews, who on all occasions were ready thus to confine their Prophets, when they foretold unwelcome Tydings, and to stir up their Governours hereto, as 1 Kings 22.27. Ier. 32.2. and 37.15. and 38.6, 7. Tis not improbable that the rabble should incense the () Presidents of the Captivity to do this. they shall put Signifying the bonds and chains of their future Captivity who were yet at Ierusalem. bands upon thee, and shall 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. bind thee with them, and thou shalt not go A Hebraism, thou shalt be denied a free converse. out among them.

And I will Either by forbidding thee to speak, I will make thee as dumb, as if thy Tongue did cleave to the roof of thy mouth. make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them 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 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 reprover; for they are a Verse 5.7. of 2. chap. See. rebellious house.

But When ever I shall reveal any thing to thee. Or, when I shall have discovered all to thee which thy people should be informed in. when I speak with thee, Then I will open thy lips and loose thy Tongue, and give thee power to speak. I will open thy mouth, and thou In point of Duty thou must tell them what I speak, and tell them as from me who am eternal and sovereign Lord of Heaven and Earth, and in this stile the Lord speaks above eighty times in this Prophesie. shalt say unto them, Thus says the Lord GOD, he that heareth, Tis his duty and safety, and I propose it to his consideration, let him think what he has to do herein. let him hear, and he that forbeareth, let him Tis at his own peril, thou hast warned him and now trouble not thy self, neither be grieved much at it. They a Reb llious house act like themselves in sinning, and thou hast acted like thy self a faithful admonisher; I will act like my self in punishing and giving them up into the hands of cruel, ravenous and devouring Enemies, who shall destroy them. forbear, for they are a rebellious house.