Ezekiel 3:16 Komentář

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).

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 (Jo1 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, Sol 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 viv 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, Jo1 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, Pe1 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? Ti1 4:16.

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.

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.''

(Verse 16, 17.) But after seven days, the word of the Lord came to me, saying: Son of man, I have made you a watchman for the house of Israel, and you will hear a word from my mouth and will declare it to them from me. The watchman, who is to be the messenger of God's words to the people, must rest for a long time and be sorrowful for the things he sees. And he must have no personal guilt for the sins he will rebuke in others.

He who was to be a sentinel and to tell the words of God to the people had to be quiet for some time, and to grieve at the things he saw and have nothing in his consciousness in respect of which he would be reproved in other things.

In that he sat mourning for seven days, and after the seventh day received the words of the Lord's command that he ought to speak, he clearly indicates that during those same days he had been silent while mourning. Now he had been sent to preach, and yet sitting for seven days he was silent. What is it that the holy prophet suggests to us in this silence of his, except that he truly knows how to speak who has first learned how to be silent well? For the discipline of silence is, as it were, a kind of nourishment for speech. And rightly does he receive the gift of speaking through increasing grace, who first keeps silent in an orderly manner through humility. Hence it is said through Solomon: "A time to be silent, and a time to speak." For he did not say, "A time to speak, and a time to be silent," but he puts the time for silence first, and afterwards adds that for speaking, because we ought to learn to speak not by speaking but by being silent. If therefore the holy prophet who had been sent to speak was first silent for a long time, so that afterwards he might speak rightly, we must consider how great a fault it is for him not to be silent whom no necessity compels to speak.

This chapter contains more particular instructions to the prophet. It begins with repeating his appointment to his office, Eze 3:1-3. Ezekiel is then informed that his commission is, at this time, to the house of Israel exclusively, Eze 3:4-6; that his countrymen would pay little regard to him, Eze 3:7; 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, Eze 3:8-11. 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 neighborhood, where he remained seven days overwhelmed with astonishment, Eze 3:12-15. He is then warned of the awful importance of being faithful in his office, Eze 3:16-21; commanded to go forth into the plain that he may have a visible manifestation of the Divine Presence, Eze 3:22; and is again favored 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, Eze 3:23. See also Isa 6:1-13; Dan 10:5-19; and Rev 1:10-16; Rev 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, Eze 3:24-27.

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) eat . . . and . . . speak--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.