Ezekiel 2 commentary

Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind that still he is a son of man, a weak, mortal creature. As Christ usually called himself the Son of man, it was also an honourable distinction. Ezekiel's posture showed reverence, but his standing up would be a posture of greater readiness and fitness for business. God will speak to us, when we stand ready to do what he commands us. As Ezekiel had not strength of his own, the Spirit entered into him. God is graciously pleased to work in us whatever he requires of us. The Holy Spirit sets us upon our feet, by inclining our wills to our duty. Thus, when the Lord calls upon the sinner to awake, and attend to the concerns of his soul, the Spirit of life and grace comes with the call. Ezekiel is sent with a message to the children of Israel. Many might treat his message with contempt, yet they should know by the event that a prophet had been sent to them. God will be glorified, and his word made honourable, whether it be a savour of life unto life, or of death unto death.

Those who will do any thing to purpose in the service of God, must not fear men. Wicked men are as briers and thorns; but they are nigh unto cursing, and their end is to be burned. The prophet must be faithful to the souls of those to whom he was sent. All who speak from God to others, must obey his voice. The discoveries of sin, and the warnings of wrath, should be matter of lamentation. And those acquainted with the word of God, will clearly perceive it is filled with woe to impenitent sinners; and that all the precious promises of the gospel are for the repenting, believing servants of the Lord.

Here the Prophet narrates that he was chosen by the command of God. For God never prostrates his people so as to leave them lying upon the earth, but continually raises them afterwards. As to the reprobate, they are so frightened at the sight of God, that they utterly fall and never rise again. But it is different with the faithful, because the pride of the flesh is corrected in them; then God stretches forth his hand to them, and restores them, as it were, from death to life. And this difference we must mark diligently, because we see the impious often dread the voice of God. But if they disdainfully despise him when speaking, they are frightened by his hand when some signs of his wrath and vengeance appear: but yet they remain lifeless. In like manner the faithful dread the voice of God, but the result is altogether different, as we see here: because after God has humbled them, he commands them to be of good courage, and shows that he intended nothing else but to establish them by his power. At the same time the Prophet teaches that nothing was accomplished by this voice till the Spirit was added. God indeed works efficiently by his own words, but we must hold that this efficacy is not contained in the words themselves, but proceeds from the secret instinct of the Spirit. The Prophet therefore shows us both truths. On one side he says, I heard the voice of God, so that I stood on my feet: God thus wished to animate his confidence: but he adds that he was not raised up by the voice, until the Spirit placed him on his feet

This work of the Spirit, then, is joined with the word of God. But a distinction is made, that we may know that the external word is of no avail by itself, unless animated by the power of the Spirit. If any one should object, that the word was useless, because not efficacious by itself, the solution is at hand, that if God takes this method of acting there is no reason why we should object to it. But we have a still clearer reply: since God always works in the hearts of men by the Spirit, yet his word is not. without fruit; because, as God enlightens us by the sun, and yet he alone is the Father of Lights, and the splendor of the sun is profitless except as God uses it as an instrument, so we must conclude concerning his word, because the Holy Spirit penetrates our hearts, and thus enlightens our minds. All power of action, then, resides in the Spirit himself, and thus all praise ought to be entirely referred to God alone. Meanwhile, what. objection is there to the Spirit of God using instruments? We hold, therefore, that when God speaks, he adds the efficacy of his Spirit, since his word without it would be fruitless; and yet the word is effectual, because the instrument ought to be united with the author of the action. This doctrine, thus briefly expounded, may suffice to refute foolish objections, which are always in the mouths of many who fret about man’s free-will: they say, that we can either attend to the word which is offered to us or re jeer it: but we see what the Prophet says. If any of us is fit for rendering obedience to God, the Prophet certainly excelled in this disposition, and yet the word of God had no efficacy in his case, until the Spirit gave him strength to rise upon his feet Hence we collect, that it is not in our power to obey what God commands us, except this power proceeds from him. Now it follows —

Ezekiel 2:3

3. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.

3. Et dixit ad me: Fili hominis mitto to Literally, “I sending thee.” — Calvin. ad filios Israel, ad gentes rebelles vel defectrices, quae rebellarunt Rebelled. This word is the same as the last. — Calvin. in me: ipsi et partes eorum perfidie se gesserunt erga me usque ad ipsum huic diem.

The Prophet now more clearly explains the object of the vision which he has formerly mentioned, namely, that being armed with authority he might more freely discharge the office of Prophet among the Israelites. For we know that God claims this honor to himself alone, that he should be head in his Church, and deservedly so, for he is not called our Lawgiver in vain, (Isaiah 33:22; James 4:12,) and our wisdom consists in nothing else but in attending to his instructions. Since, therefore, God alone is to be heard, every mortal, whatever he professes himself, must be rejected, unless he comes in the name of God, and can prove his calling, and really convince men that he does not speak except by God’s command. Therefore, that Ezekiel may not labor in vain, he ought to prove himself divinely inspired, and this was done by the vision. Now he more clearly explains that object of the vision. Here it may be remarked, that figures are illusory without an explanation. If the vision only had been offered to the eye of the Prophet, and no voice of God had followed, what would have been the advantage? But when God confirmed the vision by his word, the Prophet was enabled to say with advantage, I have seen the glory of God. And this can also be transferred to sacraments, because if signs only are presented to our eyes they will be, as it were, dead images. The word of God, then, throws life into the sacraments, as it has been said concerning visions.

Since Ezekiel so often uses this form of speech, saying, that he was called Son of man, I do not doubt that God wished to prevent the people from despising him as one of the common herd. For he had been dragged into exile not without ignominy: since then he differed from the generality in no outward appearance, his doctrine might be despised and rejected. God, therefore, takes him up, and, by way of concession, calls him Son of man. So, on the other hand, he signifies that the teaching ought not to be estimated by outward appearance, but rather by his calling. It is quite true, that his language was then more prolix, and we see how our Prophet differs from the rest. For his language has evidently a foreign tinge, since those who are in exile naturally contract many faults of language, and the Prophet was never anxious about elegance and polish, but, as he had been accustomed to homely language, so he spoke himself. But I have no doubt that God wished purposely to select a man from the multitude contemptible in outward appearance, and then to raise him above all mortals by dignifying him with the gift of prophecy.

We must now see how God prepares him for the discharge of his duties. I send thee, he says, to the children of Israel, a rebellious race, that is, disobedient and revolting. In this manner the Prophet was able to escape as soon as he saw the odious duty’ assigned to him, for its difficulty alone would frighten him. But a double trial is added when he saw himself engaged in a contest with numberless enemies. He challenged, as it were, to conflict all the Israelites of his day, and this was a most grievous trial. But another trial was, not only that he perceived himself beating the air, — to use a common proverb, rebut he must have felt it a profanation of heavenly doctrine to address it to impious men, and that too only for the purpose of exasperating them still further. We see, then, that the Prophet had no inducement of earthly gratification to urge him to undertake his duty. If God wished to use his agency, he ought to afford him some hope of success, or, at least, he ought to leave it sufficiently uncertain to urge him to make every effort. But when in the first instance this difficulty occurs, that he has to deal with a perverse and stubborn generation — next, that he is drawn into a hateful contest — thirdly, that he is advised to cast what is holy before dogs, and pearls before swine, and thus, as it were, to prostitute the word of God, surely his mind must despair a hundred times when he pondered these things within himself. Hence it was God’s plan to arm him with unconquerable constancy, so that he might go forward in the course of his calling.

We must bear in mind, then, this principle: when God wishes to stir us up to obedience, he does not always promise a happy result of our labor: but sometimes he so puts our obedience to the test, that he wishes us to be content with his command, even if our labor should be deemed ridiculous before men. Sometimes, indeed, he indulges our infirmity, and when he orders us to undertake any duty, he at the same time bears witness that our labor shall not be in vain, and our industry without its recompense: then indeed God spares us. But he sometimes proves his people as I have said, providing that whatever be the result of their labors, it is sufficient for them to obey his command. And from

passage we readily collect that our Prophet was thus dispirited. And we read the same of Isaiah; for when he is sent by God, he is not only told that he must speak to the deaf, but what God proposes to him is still harder. Go, says he, render the eyes of this people blind, and their ears dull, and their heart obstinate. (Isaiah 6:9, 10.) Not only therefore does Isaiah see that he would be exposed to ridicule, and so lose the fruit of his labor, but he sees that his address has but one tendency, and that the blinding of the Jews: nay, even their threefold destruction — though even one destruction is enough: but, as I have already said, God sometimes so wishes his servants to acquiesce in his government, that they should labor even without any hope of fruit: and this must be diligently marked. For as often as we are called upon by God before we apply ourselves to our work, these thoughts come into the mind: “What will be the result of this?” and “What shall I obtain by my labor?” And, then, when the event does not turn out according to our wish, we despond in our minds: but this is wresting from God a part of his government. For although our labor should be in vain, yet it is sufficiently pleasing to God himself; therefore let us learn to leave the event in the hand of God when he enjoins anything upon us; and although the whole world should deride us, and despair itself should render us inactive, yet let us be of good cheer and strive to the utmost, because it ought to suffice us that our obedience is pleasing to God.

For this reason Paul says, (2 Corinthians 2:15, 16,) that the gospel, although it is a savor of death unto death, is yet a sweet savor unto God. When it is said that the gospel brings death, our judgment might immediately suggest to us, that nothing is better than to leave it. Therefore Paul meets us, and says, we ought not to judge the gospel by its success. Although, therefore, men not only remain deaf, but even become worse, and rush headlong in fury against God, yet the gospel always retains its sweet savor before God. The doctrine of the Prophet is the same. Now, if any one objects that God acts cruelly while he so purposely blinds men, that those who are already sufficiently lost perish twice or thrice over, the answer is at hand — God offers his word indiscriminately to the good and bad, but it works by his Spirit in the elect, as I have already said; and as to the reprobate, the doctrine is useful, as it renders them without excuse. Next, that their obstinacy may be broken down — for since they refuse to yield willingly to God, it is necessary that they should yield when conquered — when, therefore, God sees the reprobate thus broken down, he strikes them with the hammer of his word. At length he takes away all excuse of ignorance, because being convicted of their own conscience, whether they will or not, they become their own judges, and their mouth is stopped. Although they do not cease their rebellion against God, yet they are subject to his judgment. Although, therefore, this may seem absurd, that God should send his Prophets to render the people blind, yet we must reverently submit to his counsel, even if the cause is unknown to us for a time. But, as I have said, we do understand, to a certain extent, why God thus strives with rebellious and obstinate men.

Now, therefore, since at the very beginning Ezekiel is informed of the result, it is scarcely doubtful that God wished to prepare him to descend to the discharge of his duty without yielding to any obstacles. For some who seem to be sufficiently ready to obey, yet when difficulties and obstacles occur, desist in the middle of their course, and many recede altogether; and some we see who have renounced their vocation, because they had conceived great and excessive hopes of success, but when the event does not answer their expectations, they think themselves discharged from duty, and even murmur against God, and reject the burden, or rather shake off what had been imposed upon them. Because, then, many retreat from the course they had undertaken, because they do not experience the success they had imagined, or had presumed upon in their minds, therefore before Ezekiel begins to speak, God sets before him trials of this kind, and informs him that he would have to deal with a rebellious people.

He says the children of Israel are a revolting nation; for מרד, mered, signifies to rebel or resist, and the noun “rebellious” is suitable enough. Therefore I send thee to the rebellions nations, because directly after follows the word מרדו, merdo, which means who have rebelled against me. We know that among the Jews this is a word of reproach; for they often call us גוימ, goim “Gentiles,” as if they called us “profane,” “rejected,” and altogether alienated from God. Lastly, this word goim means with them “pollution” and “abomination;” we are to the Jews like dung, and the off-scouring of the world, because we are goim. And there is no doubt that this pride filled the minds of the people in the days of the Prophet; God therefore calls them unbelieving nations. I confess, indeed, that this is sometimes used in a good sense; but because the Scriptures more usually call foreigners goim who are not partakers of God’s covenant, hence it became a mark of disgrace and reproach among the Jews. It is scarcely doubtful, then, but that God wished to abolish the honorable title which he had assigned to them; for it was a holy nation and a priestly kingdom. When, therefore, God calls them goim, it is just as if he should say, that they were cut off from all that dignity in which they formerly excelled, and differed in nothing from the profane and re-jeered nations, as we have a similar description in Hosea. There the Prophet is ordered to take a harlot to wife. (Hosea 1.) He says that he begat a son and a daughter, and that, he called the son לאעמי, lo-ammi that is, “not God people.” Then he called his daughter “not beloved.” By this vision the Prophet shows that the Jews were rejected, so that God no longer thinks of them as sons, but repels them as foreigners. So also in this place rejection is denoted, when the Prophet, as the mouth of God, calls them Gentiles. The plural number is used, that he may the better express the defection which oppressed the whole people. If a few only were such as this, the Prophet might still feel encouraged. But God here pronounced the severest sentence, because the whole people, taken both at large and separately, was rebellious; and this is the reason why the plural number is used.

Is ‘it then asked whether a single individual remained who would embrace the Prophet’s doctrine? The answer is easy. The discourse does not relate to individuals, but to the whole people; for the Prophets often use similar language, as when they call the Israelites degenerate and spurious, then sons of Sodom and Gomorrah, and the offspring of Canaan: they inveigh against the multitude promiscuously; for they had in fact a few disciples who could not be classed in that order. (Isaiah 1:10; Isaiah 8:16; Isaiah 57:3; Ezekiel 16:3.) But we must hold what is said by Isaiah 8. — “Bind my testimony upon my disciples.” There the Prophet is ordered from above to address the faithful, of whom a small number remained, and so to address them as if the letter were folded and sealed. But he spreads abroad this discourse among the whole people. So also when God pronounces the sons of Israel to be rebellious nations, he looks to the body of the people; at the same time there is no doubt that God always preserved a seed to serve him, although hidden from man. Daniel was then in exile with his colleagues, and he surely was not a rebel against God; but as I have already said, enough has been brought forward to show that the whole people were impious. God says that he had previously tried what the people was — They have rebelled, he says, against me; by which words he signifies that he was not making an experiment as if they were previously unknown. He says that he had already found out their perverseness by many trials; and yet he says that he sends to them, because he wished, as I have already said, to render their ignorance perfectly excuseless, and then he wished to break down their contumacy, which was otherwise untameable.

He says, they and their fathers have behaved themselves treacherously against me even to this very day He does not extenuate their crime when he says, that they imitated the example of their fathers, but he rather increases their own impiety when he says they were not the beginners of it, but were born of impious parents, as if he should say, according to the vulgar proverb, “a chip of the old block.” Calvin’s Latin is mala ova malorum corvorum — Tr. Hence it appears that there is no pretext for the error when we use the fathers as the Papists do, who oppose them as a shield to God; for whilst they have the fathers on their tongue, they esteem this a sufficient defense for every impiety. But we see that God not only reckons this as nothing, but that the crime of the children is exaggerated when they plead the evil example of their fathers as the cause of their own obstinacy. Now, not only does the Prophet desire to show this to be a frivolous excuse, if the Jews should object that they framed their life in imitation of their fathers, but as we see, it shows them doubly condemned, because they did not desist from provoking God at the beginning, and so by a continual succession, impiety and contempt of heavenly teaching prevailed through all ages, even to their own. Besides, this passage warns us against abusing the long-suffering of God; for when he sent his Prophet we see the purport of his doing so — the people was now on the brink of utter destruction, but God wished to plunge them deeper into the lowest abyss. Let us take care lest a similar punishment should be our lot if we remain obstinate. When, therefore, God sends some Prophets to one people, and some to another:, it ought to recall us to penitence, and to caution us, lest the word which is peculiarly destined to the salvation of men, should be to us a savor of death unto death, as it was to the ancient people. It follows —

Ezekiel 2:4-5

4. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD.

4. Et filii duri fade, et robusti corde: ergo mitto to ad eos. et dices illis, Sic dieit Dominator Iehovah.

5. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

5. Et ipsi sive audiant sive desistant quoniam domus rebellionis ipsi: et The copula “and” is here redundant, but it may be resolved into the adverb of time or the adversative particle — “trot they shall know.” — Calvin. scient quod propheta fuerit inter ipsos.

God proceeds in the same discourse, but expresses in other words the great rebellion of the people, for they were not only obstinate and unbending in heart, but also of a contumacious countenance: therefore he places hardness in face as well as in heart. The words indeed are different, קשי, keshi, and חזקי, chezki, “of brazen countenance,” for we may translate “winked” and “contumacious,” for this disposition appears in the countenance, nor is it objectionable to render it “impudent.” But. propriety of speech must be retained; for we must speak of the robust of heart as “broken down,” or if the allusion seems more apposite, we must render it “of broken countenance,” then of “broken spirits,” as we call the wicked “brazen-fronted.” The meaning is, that the Jews were not only rebellious against God and puffed up with proud contempt, but their impiety was so desperate that they opposed themselves to God without disguise, as if they had been horned oxen or furious bulls. We know that hypocrisy often lies hid in the mind, and although men swell with malice, yet they do not betray what they inwardly nourish. But the Prophet here signifies that the Israelites were so immersed in impiety, that they displayed themselves as the open enemies of God in their very countenances. The result is, that the Prophet, while he applied himself to perform the commands of God, ought so to determine with himself, when he approaches the people, that his teaching would be not only useless as to them, because it would not be received with the reverence which it deserves, but would be even exposed to many reproaches: since the Israelites were not only filled with a hidden contempt of God, but they openly showed their ferocity, so to speak, since they were of so brazen a front that they would without doubt purposely reject the Prophet. They are hard-hearted children, etc., yet I send thee unto them Here, again, God opposes his own command, as the Prophet simply acquiesces in this word alone, “I have a divine mission.” If he displeases men, he is content to have his labor approved of God. This is the meaning of the phrase which is now a second time repeated, I send thee unto them For the Prophet might object, What can I do? for if they are of a brazen heart and of an iron front, I shall labor in vain. But God answers in return, that the Prophet need not be anxious, it is enough to have a command: as if a prince should not explain the whole of his counsel to his ambassador, and yet should order him to discharge his embassy, thus God acts towards his servant. We see then how God here magnifies his authority: and we must mark this diligently, that we may not wish always to be bargaining with him, as we are accustomed. For unless God show us the present fruit of our labor, we languish, and so we endeavor by turning back to withdraw ourselves from his authority: but God opposes this single sentence, Behold I send thee The rest I leave till to-morrow.

PRAYER.

Grant, O Almighty God, since thou hast counted us worthy of enjoying the privilege of daily listening to thy word, that it may not find our hearts of stone and our minds of iron, but may we so submit ourselves to thee with all due docility, that we may truly perceive thee to be our Father, and may be confirmed in the confidence of our adoption, as long as thou perseverest to address us, until at length we enjoy not merely thy voice, but also the aspect of thy glory in thy heavenly kingdom, which thine only-begotten Son has acquired for us by his blood. — Amen.

Lecture Seventh.

After God has admonished his servant as to the difficulty of his mission, he now strengthens him and exhorts him to unconquered freedom. Thou shalt say, says he, Thus saith the Lord, as if he should say, this alone is sufficient for overcoming all obstacles, that he has to take in hand God’s business. For even here God does not give fixed commands, that he will do afterwards in its place, but the observation is general. Thus saith Jehovah: that is, I bring forward nothing of myself, but faithfully relate what God has commanded. We see then the Almighty’s object here: viz., to oppose his name to the obstinacy of the people, and he orders the Prophet when instructed by his authority to be of a brave and intrepid disposition, although he has stern and hard-hearted enemies. Afterwards he adds, whether they will hear or whether they will forbear, yet they shall acknowledge that a prophet has been among them

Here, again, God exhorts his servant to persevere whatever be the event of his labor, for if we do not succeed according to the desire of our minds, we are inclined to despair: but God wishes us to proceed in the course of our duty, though all things should turn out contrary to our wishes. But he shows that there shall be some fruit of our labor, although the people, through their own depravity, reject what has been said to them: for this thought breaks the spirits of God’s servants, when they do not perceive the usefulness of their labor: for we always desire to accomplish something worth the trouble which we give to it. God therefore here signifies that he has some other object in view than the salvation of men; namely, the removal of all pretext for error, and the stripping off of every disguise of impiety in which men willingly clothe themselves. For even hypocrites, though they perish knowingly and willfully, yet think themselves excusable, unless God afford them the light of his doctrine. The meaning therefore is, although the Prophet’s teaching would not profit the Israelites, yet it would be useful in another way, namely, that they may perceive that there has been a prophet among them In this way there is no defect, although some think the words of the Prophet abrupt: for an important word seems to be wanting when he says, whether they will hear, or whether they will forbear, because they are a rebellious house, and they shall know, etc. For we have said that the copula ought to be resolved into the adversative particle, because even then they shall know: for their perverseness shall not prevent their being convinced by God. We may learn then from this place, that although the impious furiously endeavor to reject the doctrine of God, yet they obtain no other end than the more complete manifestation of their own wickedness. Hence, also, we may learn that God’s doctrine is precious to himself, and that he cannot bear us to despise it. The wicked then never can escape punishment when they treat with contempt the divine teaching, for it is as if they trampled upon inestimable treasure, Those who are left without the law and the prophets shall not escape God’s hand, because their conscience is sufficient to take away all excuse. (Romans 2:12.) But when God invites men to himself, and approaches near them, and offers himself to them in a peculiar manner as their Father and Teacher, if they reject so remarkable a benefit, truly their ingratitude is worthy of the utmost severity. For as often as God raises up prophets for us and faithful ministers of his doctrine, let this which has just been said come into our minds: unless we embrace such a benefit, we at length shall know that a prophet has been among us, because God will exact fearful vengeance for the contempt of his great loving-kindness. Now it follows —

Ezekiel 2:6

6. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house.

6. Et tu fili hominis ne timeas ab illis, et a sermonibus eorum ne timeas quia rebelles The word is different from מורדים, mordim, rebellious, Ezekiel 2:3; but commentators translate it the same, though perhaps it signifies something else, for it is not in common use among the Hebrews. — Calvin. sunt, et spinae tecum erga to, et cam scorpionibus tu habitas: a sermonibus eorum ne timeas, et a facie eorum.he frangaris, quia domus rebellis ipsi sunt.

Here God again commands his servant to break forth boldly, even if the people deny him all approach through their malice and wickedness. But because we often fail through terror; God arms his Prophet with impregnable confidence against the threats of the people, and then against all discourses of every sort. He brings forward no other reason than they are a rebellious house, or a rebellious and perverse nation. For we said, though at the first glance it might seem cold, yet it suffices to animate the servants of God to know that he commands nothing rashly, and when they acknowledge that God is pleased by their spending their breath upon the deaf, yet they do not cease to discharge their duty, although they fatigue themselves in vain as far as the world is concerned. But now when this thought is added, that God will take care of his own servants, it doubles their confidence and good spirits. Thus it happens, that all threats and terrors being despised, they discharge their duty boldly. For this reason he now says, thou, son of man, do not be afraid of them, nor be terrified at their words By “words,” I do not understand simply threats but calumnies by which we know the servants of God to be oppressed. For hypocrites rise up with great confidence and complain of the injury done to them, and then presumptuously take upon themselves the name of God, as at this time the Papists not only vomit out threats by which they disturb us, but haughtily boast themselves to be the Church, and confirm this by perpetual succession; then they say that the Church never is without the Holy Spirit, and hence it cannot happen that God should ever desert them. We see, therefore, that the domestic enemies of God not only use threats against his servants, but at the same time bring many false pretenses by which they load the true and faithful Prophets with envy and hatred. But, however such calumnies have some appearance of truth when its enemies unjustly press us, God orders us to proceed with unconquered fortitude. Be not afraid, therefore, he says, of either them, or their words And since the same phrase is repeated shortly afterwards, hence we infer that it has no common meaning. It is therefore worthy of observation, that God once, yea twice, pronounces that we ought not to fear their words who boast themselves to be the Church of God, and doubt not petulantly to render that sacred name a laughing-stock by their use of it. Since, therefore, God allows us to despise language of this kind, there is no reason why the Papists of this day should daunt us, when, with inflated cheeks, they thunder out the name of the Church and the Apostolic authority; for just honor is not attributed to God, unless every lofty thing in the world is compelled to obey him, so that the doctrine alone may shine forth which comes direct from the mouth of God.

Now he adjoins, because, (or although, for this causal particle may be resolved adversatively,) however rebellious they may be, and like thorns, however thou mayest dwell among scorpions, yet do not fear their words, and do not be broken down by their appearance, חתת, chetheth, signifies to be rubbed and broken, and it is here transferred to the mind, and is to be metaphorically understood for being broken in spirit, as if it had been said, be thou intrepid in receiving all threats and calumnies, because they are a rebellious house This passage teaches us that none are fit to undertake the prophetic office, unless those who are armed with fortitude and perseverance whatever may happen, so that they do not fear any threats, nor hesitate or vacillate when oppressed by unjust calamities. So Paul says, (2 Corinthians 6:8,) that he persevered through both evil report and good report, although he was unworthily slandered by the wicked. Whoever, therefore, wishes to prepare himself faithfully for undertaking the office of a teacher, should be endued with such constancy that he may oppose, as it were, an iron front to all calumnies and curses, threats and terrors.

We cannot doubt but that the Israelites were much enraged when they heard themselves called thorns and scorpions. But they ought to be thus stung, since if they had been attacking a mortal man only, they would conduct themselves far more petulantly. But when God pronounces them scorpions and thorns, and they see the Prophet performing commands of this kind fearlessly and without hesitation, they are necessarily impelled to either fury or silence. But when they have striven to the very last in their obstinacy and hardness, yet God at length causes them to yield through shame, because truth has prevailed, of which the Prophet was a minister endued with such great fortitude of mind. We also perceive from this passage, that the Prophets often spoke with great asperity when the wickedness of those with whom they had to deal required it: yet they were not hurried away into any excess, or carried forward with intemperance against their adversaries. But they could not in any other way vindicate their doctrine against the wicked, who, impelled by a diabolical fury, strove with even God himself. We must hold, therefore, that although they were cruel and severe in language, yet they breathed pure humanity from the heart. For our Prophet was not a barbarous man, who excited by indignation, vomited out coarse reproaches against his own people, but the Spirit of God dictated, as we see, what might seem too severe to soft and delicate ears.

Ezekiel 2:7

7. And thou shalt speak my words unto them, whether they will hear, or whether will forbear: for they are most rebellious.

7. Et proferes verba mea ad ipsos si audierint et si destiterint, quia rebelles sunt. Otherwise, Thou shalt pronounce my words to them, whether they will hear, or whether they will refuse to hear, for surely they are men of rebellion. — Calvin.

Again he repeats what he had said, with but the change of a few words, yet the meaning is the same, that the Prophet should not desist in the midst of his course, if he saw that he did not obtain what he wished and hoped for. For when we apply ourselves to what God commands, we ought to be of good cheer, and expect that some fruit of our labor may appear. We may, therefore, indulge both hopes and wishes, but if it should turn out otherwise than we anticipated, yet we ought to leave the result in the hands of God, and to proceed even to the goal in the discharge of our duty. To this end this sentence tends: thou, says he, shalt utter my words, or pronounce my words, whether they will hear, or whether they will forbear: that is, even if you sing a song to the deaf, according to the proverb, yet you shall not cease to utter my words: and he adds the reason, because they are a rebellious house. God admonishes his servant beforehand, that there was no reason why he should turn back although he should see no fruit of his labors, because he ought to determine this in his mind, although they have no ears yet he must speak in God’s name. It is certain, as we mentioned yesterday, that there were some, though few in number, to whom his teaching was useful, but he treats here of the people at large. We must learn, therefore, when God calls us to the office of teaching, not to regard the conduct of mankind. For if it please God to exercise us while we strive with the rebellious and refractory, yet God’s word must be uttered, because he commands it. It follows —

Ezekiel 2:8

8. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee.

8. Et tu fill hominis audi quae ego loquor ad re, ne sis rebellis quemadmodum domus haec: Israel must be understood. — Calvin. aperi os tuum et comede quaecunque proposuero tibi.

God continues to confirm his servant, but he advises him of a cause of stumbling which might break his spirit; for when he perceived the great obstinacy of the house of Israel, he might refuse the office of their teacher a hundred times over. God, however, adds incentives and exhortations to perseverance, although he experiences the abandoned obstinacy of the house of Israel: do thou hear, says he, what I shall say to thee Here we see that no one can discharge the teacher’s office, unless he be a proficient in God’s school. It behoves, therefore, those who wish to be thought disciples of God to be teachers of truth, and for this purpose first to listen to God’s instructions. Then he takes away a stumblingblock, as we have said, be not thou, rebellious like the house of Israel For we know that a multitude has much influence over us to disturb us: for the consent of a whole people is like a violent tempest, where all conspire together, and even those who are not wicked yet are carried forward with the crowd. Since, therefore, the, multitude sometimes carries away even the servants of God, here God meets his Prophet and puts a bridle upon him, that thou be not rebellious, says he, like the house of Israel He does not here speak indefinitely concerning any people, but concerning ‘that nation which boasted itself to be divinely elected, and bore in the flesh the symbol of its adoption. Yet God wishes the consent of his people to be neglected by his Prophet, because we know how insolently the Israelites boasted themselves to be the sacred and peculiar people of God; in the same way indeed as the Papists now exult, Israel then vaunted against all the Prophets. And therefore this passage must be diligently observed, because at this day many of these magnificent titles vanish away when they are brought to reason: for we know that they are mere smoke by which Satan endeavors to blind our eyes, while he falsely brings forward the name of God and the Church.

We ought, indeed, to receive whatever is uttered by God with such modesty and veneration that we may be completely affected as soon as his name is mentioned, but meanwhile we must. use prudence and discretion, lest we should be struck with awe when Satan uses God’s name to deceive us. And as we must use discernment, God here shows us the rule of doing so. For if we are thoroughly persuaded that, the doctrine which we follow and profess is from God, we can safely look down from on high not only upon all mortals but upon angels themselves: for there is no excellence so great but that God’s truth outshines it. Therefore when formerly the Israelites pretended that they were God’s people, and were adorned by the marks of a true Church, we must hold that the honor of the Church is frivolous when hypocrites reign in it, or rather exercise impious tyranny, and oppose themselves to God and his doctrine. And at this very day we may turn this passage against the Papists — nay, even point it at them directly as often as they bring up those pompous titles of “the Catholic Church,” and “the Spouse of Christ,” for God has said once for all, that we ought not to be rebellious, although the whole house of Israel should become so; that is, although those who bring forward the name of God should mutually enter into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe to their impious conspiracy. We read the same in Isaiah, (Isaiah 8:12, 13,) Thou shalt not say a conspiracy whenever this people says conspiracy: thou shalt not feel their fear nor their dread, but sanctify the Lord of hosts. Which passage Peter also cites, (1 Peter 3:14, 15;) because the Jews, who then pertinaciously opposed the gospel, weakened the feeble by their boasting, by saying that they were the Church, and yet rejected and abominated the new teaching which was then spread abroad: Peter cites that place of the Prophet, namely, although the house of Israel impiously conspired against God, yet such contumacy must be despised. Afterwards the Prophet adds, (Isaiah 8:18,) Behold! I and the children whom God hath given me for a sign and a wonder. He says, therefore, that those little ones who worship God purely, and withdraw themselves from the common impiety, were like monsters, and were esteemed as complete wonders. But the author of the Epistle to the Hebrews accommodates this place to the reign of Christ, (Hebrews 2:13,) and not without reason. For to this day we are a wonder to God’s enemies, who carry themselves not only with boldness but with abandoned impudence against the pure doctrine of the gospel. To them we are heretics, schismatics, dogs — nay, the offscouring of the world. But although we are to them for signs and wonders, it is sufficient for us to be acknowledged by God: because it is needful for us to be separated from that impious conspiracy unless we wish to be separated from God himself. For what agreement is there with Papists, or what union with those dregs, unless by separation from God himself? Therefore, because we cannot extend the hand to Papists on any other condition, and cultivate a brotherly intercourse with them except by denying God, let all that injurious union with them cease, and let us learn to separate from them with boldness, since we clearly see that we are all commanded to act thus in the person of the Prophet: for he had said a little before, a prophet dwells in the midst of them — and this was clearly expressed, that he might manifest more anxious care for himself. For it is difficult to walk amidst thorns and scorpions, lest we should be pricked, and lest we should be struck by their virulent tail. God, then, commands us to be so attentive, that although we walk amid thorns we should not be pricked by them, and also that we should not be injured by the poison of scorpions; and if we seek from heaven that prudence which does not naturally belong to us, this will happen, for if the Spirit of God govern us, he will preserve us harmless from every bite of the serpent, and from all injury and mischief.

It follows: open thy mouth, and eat whatever I shall put before thee By this practical symbol God confirms Ezekiel in his vocation: for he orders him to eat a book, which was fulfilled in vision. Jeremiah uses the same metaphor, (Jeremiah 15:16,) but with some slight difference, because our Prophet seemed to himself to eat a volume: but Jeremiah only signifies that he had digested the words of God like food, not that he only tasted them with his tongue, and that they were so thoroughly fixed in his mind as if he had really dressed and digested them. But God wished to confirm our Prophet in another way, namely, by offering him a volume, and commanding him to eat it. There is no doubt that this volume comprehended whatever the Spirit of God afterwards dictated to the Prophet; and yet the effect was just as if God had made a mortal the channel of his Spirit: as if he had said, “Now you shall utter nothing human nor terrestrial; because you shall utter what my Spirit has already written in this book.” But here we see a difference between the true servants of God, who discharge their duty in earnest, and talkative men, who are satisfied with their own powers of eloquence, or rather garrulity: for there are many ready speakers who utter what they have never digested, and thus their teaching is but vapid. And this is the meaning of what Paul says: the kingdom of God is not in word but in power. (1 Corinthians 4:20.) But those who truly consecrate themselves to God, not only learn what they speak of, but as food is eaten, so also they receive within them the word of God, and hide it in the inmost recesses of their heart, so that they may bring it forth from thence as food properly dressed. Now, therefore, we understand why God wished the Prophet to eat the book, concerning which also it follows afterwards —

Ezekiel 2:9-10

9. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein;

9. Et aspexi, et ecce marius emissa ad me, et ecce in ea volumen libri;

10. And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

10. Et explicuit coram facie mea, et ecce scriptum erat volumen a facie et retro, “That is, behind and before.” — Calvin. et scriptura “What was written in it.” — Calvin. lamentationes, et carmen, et we.

Now the Prophet more fully explains what we have just dwelt upon. He narrates how a volume of a book was offered to him: that is, a book in the form of a roll was offered to him. For the noun which he uses, מגלת, megleth, comes from גלל, gelel, to roll, as the word volume among the Latins. For they were formerly accustomed to write on rolls, that is, they had not the form of books so compact and well arranged as we now use, but they had volumes, which barbarians call rolls. Ancient documents were written in this way, for there is nothing ancient in the archives of princes which is not written on rolls. Hence the phrase, “In the volume of the book it is written of me,” etc. (Psalm 40:8; Hebrews 10:7.) Now the Prophet says, such a volume was offered to me that I might eat it; and he adds, it was offered to me by a hand sent forth, But by this symbol God more clearly shows that the volume was not merely formed in the air, nor was produced anywhere but in heaven. For if the Prophet had only seen a volume presented to him, he might doubt whether it was sent by God or not. But when the hand which offers the volume appears, and is truly sent forth from God, nothing is wanting for full and complete certainty.

He adds, after the volume was unrolled, that he saw it written on each side: by which words he understands not that any brief command was given to him, but that a length of much time was imposed. For if he had only spoken concerning the roll, the Jews might have contemptuously rejected him after three or four days, as if he had come to an ends” A roll was indeed offered to thee, but now thou hast spoken three or four times, is not this sufficient?” Hence, as the Prophet might meet with neglect, he says, the roll was written before and behind He now says, for such was his argument, that lamentations only were written there הגה, hegeh, signifies sometimes meditation and speech simply, but here, because it is connected with lamentations, there is no doubt that it is to be taken for a mournful strain. At length the particle הי, hei, is added in the sense of grieving. On the whole then, the Prophet teaches, that the instruction contained in the book was not sweet or pleasant, but full of sorrow, since truly God here showed proofs of his anger, and this cannot be apprehended unless by its causing grief and lamentations. Now, therefore, we understand that the Israelites were more and more exasperated, when the Prophet said, that he came like a herald who denounced war in the name of God, and, at the same time, had no message of peace. As to the rest of the people, we shall see afterwards, in many places, that he was a messenger of God’s mercy, but his duty was to rouse up the Jews, that they might feel God their adversary: thus the Prophet was sent with no other object than that of going, as an armed man, into the midst,, and uttering threats in the name of God. I cannot now proceed further, although what follows is connected with this subject.

PRAYER.

Grant, Almighty God, since thou hast this day deigned to invite us to thyself with the testimony of thy paternal favor, that we may not be as the beasts of the forest, but submit ourselves calmly to thee, and so follow where thou callest us, that we may in reality feel thee to be our Father; and thus may we live under the protection of thy hand as long as we are pilgrims in this world, so that at length being gathered unto thy heavenly kingdom, we may cleave entirely to thee and thine only-begotten Son, who is our felicity and glory. — Amen.

Lecture Eighth.

CHAPTER 3

Ezekiel 3:1-2

1. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

1. Et dixit mihi, Fili hominis, quod inveneris, comedendo comede, volumen hoc, et vade loquere ad domum Israel.

2. So I opened my mouth, and he caused me to eat that roll.

2. Et aperui os meum, et pavit me volumine isto.

CHAPTER 2

Eze 2:1-10. Ezekiel's Commission.

1. Son of man--often applied to Ezekiel; once only to Daniel (Da 8:17), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2Co 12:7). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on Eze 1:26). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively (Psa 8:4-8; Mt 16:13; 20:18; and on the other hand, Da 7:13, 14; Mt 26:64; Joh 5:27).

2. spirit entered ... when he spake--The divine word is ever accompanied by the Spirit (Ge 1:2, 3).

set ... upon ... feet--He had been "upon his face" (Eze 1:28). Humiliation on our part is followed by exaltation on God's part (Eze 3:23, 24; Job 22:29; Jas 4:6; 1Pe 5:5). "On the feet" was the fitting attitude when he was called on to walk and work for God (Ep 5:8; 6:15).

that I heard--rather, "then I heard."

3. nation--rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Is 1:10, they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God (Ho 1:9).

4. impudent--literally, "hard-faced" (Eze 3:7, 9).

children--resumptive of "they" (Eze 2:3); the "children" walk in their "fathers'" steps.

I ... send thee--God opposes His command to all obstacles. Duties are ours; events are God's.

Thus saith the Lord God--God opposes His name to the obstinacy of the people.

5. forbear--namely, to hear.

yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (Eze 33:33).

6. briers--not as the Margin and Gesenius, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (2Sa 23:6; So 2:2; Is 9:18).

scorpions--a reptile about six inches long with a deadly sting at the end of the tail.

be not afraid--(Lu 12:4; 1Pe 3:14).

7. most rebellious--literally, "rebellion" itself: its very essence.

8. eat--(See on Jr 15:16; Re 10:9, 10). The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers.

9. roll--the form in which ancient books were made.

10. within and without--on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.

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.

And the spirit entered into me - This spirit was different to that mentioned above, by which the wheels, etc., 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.

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 fullness 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.

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.

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.

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.

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

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.

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 - מגלת שפר megillath sepher. All ancient books were written so as to be rolled up; hence volumen, a volume, from volvo, I roll.

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! קינים והגה והי 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 Το Ευαγγελιον, 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.

And - He that sat upon the throne, Jesus Christ. Son of man - A phrase which is ninety - five times, at least, used in this prophecy to keep him humble who had such great revelations. Stand - Arise, fear not. And with this command God sent forth a power enabling him to rise and stand.

The spirit - The same spirit which actuated the living creatures.

Shall know - They that obey shall know by the good I will do them, those that will not, by the evil which I will bring upon them.

Words - Accusations, threats, or whatever else a malicious heart can suggest to the tongue. Briars - Which usually run up among thorns, are a very fit emblem of the frowardness and keenness of sinners against God and his prophet. Scorpious - Malicious, revengeful men. They that will do any thing to purpose in the service of God, must not fear the faces of men.

Hear - Obey. Open - This was done only in a vision.

Roll - Their books were not like ours, but written in parchment and in the length of it, and so one piece fastened to another, 'till the whole would contain what was to be written, and then it was wrapped or rolled about a round piece of wood, fashioned for that purpose.

And - The person, who held out his hand. Spread - Unrolled it. Within &c. - On both sides, on that side which was inward when rolled, and on that side also that was outward.

1 AND he said unto me, Son of man; stand upon thy feet and I will speak unto thee.

That sate upon the Throne Jesus Christ, whose messenger Ezekiel must be to the Jewish Captives, now gone into Captivity to Babylon.

A phrase very [non-Latin text not transcribed] is 95 times at least used in this Prophesie. familiar with Ezekiel in this Prophesie, and he useth it for distinction being now among Angels, perhaps to keep him humble who had such great Revelations, which might occasion him to think of himself above what was meet, as 2 Cor. 12.7.

Arise, resume thy wonted strength of Soul and Body which seem lost by thy fall to the ground. Fear not my coming to punish thee, I come to send thee forth a Prophet arise therefore and be as other Prophets, ready to receive the Divine Oracles, which usually came to Prophets standing, and with this command God sent forth a power enabling him to arise and stand.

Get thy self into a fit posture and readiness, and I will speak, what that was appears in what followeth, ver. 3.

Marginal references: [non-Latin text not transcribed] is 95 times at least used in this Prophesie.

2 And the spirit entred into me , when he spake unto me, and set me upon my feet that I heard him that spake unto me.

So soon as the encouraging command went forth, immediately.

The vital Spirit or Soul of the Prophet (say some) but these suppose the Vision had strook Ezekiel dead, which neither can be supposed, other prophetick Visions did not prove deadly, nor did this; others will have it the Spirit of courage, some an Angel, but 'tis indeed the Spirit of God, the Holy Ghost, Ezek. 3.24. The same Spirit which actuated the living Creatures and Wheels, enters the heart of the Prophet.

Gave the Prophet special, and suitable qualifications for his Office. The Spirit entred that he might abide with the Prophet as a constant assister and guide to him.

Either Christ who from the Throne spake to the Prophet, or the Holy Spirit newly entred into the Prophet.

Opened his ear that he heard what was spoken, it is the Spirit which is the fountain of all our Abilities, and which also actuates them, without it there is neither Life, strength or motion.

Marginal references: Chap. 3.24.; While the words were speaking, or so soon as they were spoken. The efficacy of the Spirit, and his accompanying the word of Christ here appears.

3 And he said unto me, Son of man, I send thee to the children of Israel , to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day .

Vid. ver. 2.

Either vocally or by impression upon his mind.

The Prophet had seen v. 26. of the former chapter, a very glorious person on a Throne above the Firmament, and now the Prophet is called Son of Man, perhaps as the Jews conjecture to encourage the Prophet in his prophetick work, and to assure him he should be owned by that glorious one, who appeared as a man, and calls Ezekiel Son of man, it is certain he would never forget what he had seen, and 'tis likely this [non-Latin text not transcribed] as oft as it was spoken would mind the Prophet what relation it might have to the Vision.

I am sending, or he that sendeth thee is whom thou sawest on the Throne advanced above Angels, who directs them in their course of ministry subserving the will of God, and who will give them charge of thee in thy way.

Heb. Sons, God gives them still the name of Sons and Children, he is not hasty to abdicate, to disinherit, and cast off.

Now in the low estate of Captives, the lessening name of Iacob had been too great one might think; but God tells the Prophet they were the Children of Israel, that Prince who wrestled with God and prevailed, Hos. 12.3, 4, 5. It is very likely they had some that feared, and sought the God of Iacob, and did wrestle as he had done before them; it insinuateth some hope however that God would redeem them Psal. 23.22. would be good unto them, Psal. 73.1. His Dominion was over them, Psal. 114.2. and they were a peculiar people, Ps. 135.4.12.

Heb. Nations that are rebellious, very disobedient; as rebellion is the highest crime against the supream Magistrate, so were Israels sins against God: Hence some will have Ezekiel to be commissioned a Prophet to denounce Gods judgements against the Heathen, who are in Scripture called by the word here used. But though Ezekiel did Prophesie against the Nations, as against Egypt, Babylon, Gog and Ma[illegible: 1 letter]dg, yet here these Nations in this third verse are the Jews who were like the Nations in their Idolatry and Manners, they had degenerated from their Father Israel, and rebelled against Israels God, if the Title I[illegible: 1 letter]rael be comfort to the best, the appellation given to the rest they were a rebellious Nation, is terror and menace as well as rebuke to the worst, and God intimates they were what they accounted the Gentiles to be, polluted, prophane and hated of God.

This was implyed in the former word, but thus expressely added to ascertain the charge, and to aggravate the crime of this people, who were from their fathers days to this very day rebelling against God. It was the glory of St. Paul he served God with pure Conscience, it is the shame of this Nation they have rebelled from their Fathers.

Their Fathers before them, and they with their Fathers, and all successively, God was provoked at once with two Generations of Rebels; Fathers who gave example, and Children which took it.

Marginal references: Heb. Nations:; Jer. 3.25.

4 For they are impudent children and stiffe hearted : I do send thee unto them, and thou shalt say unto them , Thus saith the LORD GOD.

Shameless, who cannot blush else they could never have transgressed so highly, constantly, and obstinately; Sodom in her day did not hide her sin, nor blush, so did the Jews in Isaiahs times, so they did to the dayes of their Captivity, and under the Captivity.

Hard hearted, resolute and strongly bent to do what ever liked them. Of disposition that relenteth not but rather more confidently going on in evil.

Who appeared in so much glory, and on the Throne.

Give thee Authority that thou mayest, and I give thee charge that thou must go to them, and say unto them, what I shall say unto thee. They will scoffe and persecute, but I command and remember whom thou hast seen, who is with thee.

Be sure to tell them who sends thee, read the Commission, T[illegible: 1 letter]us saith, &c.

Marginal references: Heb. hard of [illegible: 1 word].

5 And they , whether they will hear, or whether they will forbear ( for they are a rebellious house) yet shall know there hath been a Prophet among them.

Though the omniscient God knows which they will do, yet le[illegible: 2 letters] not the Prophet know, but enjoyns him his duty, affords these sinners the mercy of warnings, and calls and expects that they act like men, hear and obey.

They only hear that comply with Gods Counsel, and as for others they hearing hear not.

Either forbear their ways of sinning, and cease to do evil, or forbear to hear thee, be not too much dejected about it, some perhaps may hear and forbear to sin, others will forbear to hear thee but not forbear to sin, the greatest part will shew themselves a rebellious house.

Family, House put for the whole Nation; yet wait the event, do thy duty.

All of them shall know, they that hear and obey shall know by the good that I will do to them, I will blesse them and bring them back. Those that will neither hear what they should do, nor forbear doing what they should not do, shall know by the evil which I will bring upon them.

Thy Truth, and name will I vindicate and prove thee a Prophet, to the comfort of thy self and others, who are obedient, but to the same and confusion of the evil and wicked.

Marginal references: Chap. 3.11.; Chap. 3.26, 27.; Chap. 33.33.

6 And thou Son of man be not afraid of them, neither be afraid of their words, though briers and thornes be with thee, and thou dost dwell among scorpions : be not afraid of their words, nor be dismayed at their looks though they be a rebellious house.

Thou a Prophet, sent by him whose Throne is highest, whom thou sawest as the appearance of a Man in glory, and provided with power to protect thee.

Cast away discouraging fear, be not dismayed at their Persons; Rulers, Priests, and pretended Prophets will oppose, but yet in the delivery of thy message fear none of them.

Heb. Will bear Counsels, or words, misr[illegible: 1 letter]ports, accusations, threats, flouts, or whatever else an envious and malicious heart can suggest to the Tongue.

Here two words in the Heb. are used the first used onely in this place, though frequently used in the Chalde[illegible: 1 letter] Paraphrase, where it expresseth con[illegible: 1 letter]umacy, as Exod. 7.14. of Pharaoh refusing to let Israel go, and Ier. 5.3. Obstinate refusing to learn. But our Translators guided by the proper signification of the other word have rendred it Briars, which usually run up among Thorns and are a very fit Emblem of the frowardness, and keenness of sinners against God and his Prophet, and of the sure destruction which will befall these Briars and Thornes when God shall send his Judgments like Fire amongst them.

Against thee.

Some say this is an Herb which because it is every way armed with sharp, pricking stings hath this name given it; but if we retain the more common interpretation, it Speaks the rage, and heat: The poysonous malice, and the sly lurking craft, and irreconcileableness of these Apostate Jews, and of all other, contemners of God and Religion. These men like Scorpions undiscerned wound, torment and kill.

The admonition against sinful fear is repeated, least Ezekiel should forget, or we in like case should fail of our duty, it is four times given in charge.

Marginal references: Jer. 1.8, 17. Luk. 12.4.; Or, rebels.; Jer. 6.28. Mich. 7.4.; Chap. 3.9. 1 Pet. 3.14.

7 And thou shalt speak my words unto them whether they will hear, or whether they will forbear, for they are most rebellious.

Declaring what I shall shew thee and in words, which I will put into thy mouth.

Vid. ver. 5.

Heb. Rebellion in the abstract by which the Heb. (as some other Languages do) expresseth the superlative degree, as we have it rightly Translated.

Marginal references: Heb. rebellion.

But thou Son of Man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth and eat that I give thee.

Obey when thou hearest.

Harden not thy self in a seeming modest declining the Office of a Prophet, wed not thine own resolution herein.

House of Rebellion, as verse 7.

Some take this figuratively, as if here the Prophet had been called to open the Powers of his Soul and mind, to receive, retain all that God speaks, but I rather think that the Prophet is required to open his mouth to eat what was put into his hand, i. e. the Book, insinuating his divine call and inspiration, and the bitterness of the Jews calamity. A visionary book and a visionary eating here is spoken of.

Marginal references: Rev. 10.9.

9 And when I looked , Behold, an hand was sent unto me, and lo, a roll of a book was therein.

The Prophet newly come out of that astonishing trance wherein he lay, and gotten upon his feet, hearing what was spoken, and possibly looking if he might see who spake, he discovers an hand.

Either of one of those Angels which Ministred before the Lord, or the hand of God, or of Christ this might fortifie the Prophet when he saw a hand, so soon with him as he was ready to hear and obey, power and skill to defend and guide him will ever be as ready.

An Eastern idiome of speech.

Their Books were not of that fashion and make as ours now are, but written in Parchment and in the length of it, and so one piece fastened to other, till the whole would contain what was to be written, and then was it wrapt or rolled about a round piece of wood, fashioned for that purpose hence Books are Volumes.

10 And he spread it before me, and it was written within and without, and there was written therein lamentations, and mourning, and wo.

Ver. 9. 'Twas the hand, here 'tis the Person, he who held out his hand.

Unrolled it within that distance the Prophet might read what was written therein.

On both sides, on that side which was inward when rolled upon its roundle, and on that side also that was outward, and as 'twere the back side. A long Roll, and full on both sides, so would the sorrows of the Jews be.

Such things as would make the stoutest heart lament; inwardly grieve, and mourn, express it in visible tokens; and wo; sad thoughts and guesses at worse to come; so this Prophets message would be a most heavy burthen to the Jews and other Nations against which he prophesied.

Eze 2:1-2

Call of Ezekiel to the Prophetic Office - Eze 2:1 and Eze 2:2. Upon the manifestation of the Lord follows the word of vocation. Having, in the feeling of his weakness and sinfulness, fallen to the ground before the terrible revelation of Jehovah’s glory, Ezekiel is first of all raised up again by the voice of God, to hear the word which calls him to the prophetic function. - Eze 2:1. And He said to me, Son of man, stand upon thy feet, I will speak with thee. Eze 2:2 . Then came spirit unto me as He spake unto me, and it placed me on my feet, and I heard Him speaking unto me. - The address בּן־אדם occurs so frequently in Ezekiel, that it must be regarded as one of the peculiarities of his prophecies. Elsewhere it occurs only once, Dan 8:17. That it is significant, is generally recognised, although its meaning is variously given. Most expositors take it as  a reminder of the weakness and frailness of human nature; Coccejus and Kliefoth, on the contrary, connect it with the circumstance that God appears to Ezekiel in human form, and find in it a τεκμήριον amicitiae, that God speaks in him as man to man, converses with him as a man with his friend.  This last interpretation, however, has against it the usus loquendi. As בּן־אדם denotes man according to his natural condition, it is used throughout as a synonym with אנושׁ, denoting the weakness and fragility of man in opposition to God; cf. Psa 8:5; Job 25:6; Isa 51:12; Isa 56:2; and Num 23:19. This is the meaning also of בּן־אדם in the address, as may be distinctly seen from the various addresses in Daniel. Daniel is addressed, where comfort is to be imparted to him, as אישׁׁ חמדות, “man greatly beloved,” Dan 10:11, Dan 10:19, cf. Dan 9:23; but, on the contrary, in Eze 8:17, where he has fallen on his face in terror before the appearance of Gabriel, with the words, “Understand, O son of man,” in order to remind him of his human weakness. This is also the case in our verse, where Ezekiel, too, had fallen upon his face, and by God’s word spoken to him, is again raised to his feet. It is only in Ezekiel that this address is constantly employed to mark the distance between the human weakness of his nature and the divine power which gives him the capacity and the impulse to speak. Not, however, with the design, mentioned by Jerome on Dan 8:17, “that he may not be elated on account of his high calling,” because, as Hävernick subjoins, Ezekiel’s extremely powerful and forcible nature may have needed to be perpetually reminded of what it is in reality before God. If this were the meaning and object of this address, it would also probably occur in the writings of several of the other prophets, as the supposition that the nature of Ezekiel was more powerful and forcible than that of the other prophets is altogether without foundation. The constant use of this form of address in Ezekiel is connected rather with the manner and fashion in which most of the revelations were imparted to him, that is, with the prevalence of “vision,” in which the distinction between God and man comes out more prominently than in ordinary inspiration or revelation, effected by means of an impression upon the inner faculties of man. The bringing prominently forward, however, of the distance between God and men is to remind the prophet, as well as the people to whom he communicated his revelations, not merely of the weakness of humanity, but to show them, at the same time, how powerfully the word of God operates in feeble man, and also that God, who has selected the prophet as the organ of His will, possesses also the power to redeem the people, that were lying powerless under the oppression of the heathen, from their misery, and to raise them up again. - At the word of the Lord, “Stand upon thy feet,” came רוּח into the prophet, which raised him to his feet. רוּח here is not “life consciousness” (Hitzig), but the spirit-power which proceeds from God, and which is conveyed through the word which imparted to him the strength to stand before the face of God, and to undertake His command. מדּבּר, partic. Hithpa., properly “collocutor,” occurs here and in Eze 43:6, and in Num 7:89; elsewhere, only in 2Sa 14:13.

Eze 2:3-7

The calling of the prophet begins with the Lord describing to Ezekiel the people to whom He is sending him, in order to make him acquainted with the difficulties of his vocation, and to encourage him for the discharge of the same. Eze 2:3 . And He said to me, Son of man, I send thee to the children of Israel, to the rebels who have rebelled against me: they and their fathers have fallen away from me, even until this very day. Eze 2:4 . And the children are of hard face, and hardened heart. To them I send thee; and to them shalt thou speak: Thus says the Lord Jehovah. Eze 2:5 . And they - they may hear thee or fail (to do so); for they are a stiff-necked race - they shall experience that a prophet has been in their midst. Eze 2:6 . But thou, son of man, fear not before them, and be not afraid of their words, if thistles and thorns are found about thee, and thou sittest upon scorpions; fear not before their words, and tremble not before their face; for they are a stiff-necked race. Eze 2:7 . And speak my words to them, whether they may hear or fail (to do so); for they are stiff-necked.

The children of Israel have become heathen, no longer a people of God, not even a heathen nation (גּוי, Isa 1:4), but גּוים, “heathens,” that is, as being rebels against God. המּורדים (with the article) is not to be joined as an adjective to גּוים, which is without the article, but is employed substantively in the form of an apposition. They have rebelled against God in this, that they, like their fathers, have separated themselves from Jehovah down to this day (as regards פּשׁע בּ, see on Isa 1:2; and עצם היּום הזּה, as in the Pentateuch; cf. Lev 23:14; Gen 7:13; Gen 17:23, etc.). Like their fathers, the sons are rebellious, and, in addition, they are קשׁי פנים, of hard countenance” = חזקי, “of hard brow” (Eze 3:7), i.e., impudent, without hiding the face, or lowering the look for shame. This shamelessness springs from hardness of heart. To these hardened sinners Ezekiel is to announce the word of the Lord. Whether they hear it or not (אם־ואם, sive-sive, as in Jos 24:15; Ecc 11:3; Ecc 12:14), they shall in any case experience that a prophet has been amongst them. That they will neglect to hear is very probable, because they are a stiff-necked race (בּית, “house” = family). The Vau before ידעוּ (Eze 2:5) introduces the apodosis. היה is perfect, not present. This is demanded by the usus loquendi and the connection of the thought. The meaning is not: they shall now from his testimony that a prophet is there; but they shall experience from the result, viz., when the word announced by him will have been fulfilled, that a prophet has been amongst them. Ezekiel, therefore, is not to be prevented by fear of them and their words from delivering a testimony against their sins. The ἁπάξ λεγόμενα, סרבים and סלּונים, are not, with the older expositors, to be explained adjectively: “rebelles et renuentes,” but are substantives. As regards סלּון, the signification “thorn” is placed beyond doubt by סלּון in Eze 28:24, and סרב in Aramaic does indeed denote “refractarius;” but this signification is a derived one, and inappropriate here. סרב is related to צרב, “to burn, to singe,” and means “urtica,” “stinging-nettle, thistle,” as Donasch in Raschi has already explained it. אותך is, according to the later usage, for אתּך, expressing the “by and with of association,” and occurs frequently in Ezekiel. Thistles and thorns are emblems of dangerous, hostile men. The thought is strengthened by the words “to sit on (אל for על) scorpions,” as these animals inflict a painful and dangerous wound. For the similitude of dangerous men to scorpions, cf. Sir. 26:10, and other proof passages in Bochart, Hierozoic. III. p. 551f., ed. Rosenmüll.

Eze 2:8-10

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.

The Prophet Commissioned to Reprove. (b. c. 595.)

1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. 3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 4 For they are impudent children and stiff-hearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God . 5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (v. 1, 3), Son of Adam, Son of the earth. Daniel is once called so (Dan. viii. 17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that still he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. He was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms (Jer. i. 10), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament (Dan. vii. 13, I saw one like the Son of man come with the clouds of heaven), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man.

I. Ezekiel is here set up, and made to stand, that he might receive his commission, v. 1, 2. He is set up,

1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights not in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us.

2. By a divine power going along with that command, v. 2. God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a divine touch (Dan. x. 18) and John was raised by the right hand of Christ laid upon him, Rev. i. 17. The Spirit set him upon his feet, made him willing and forward to do as he was bidden, and then he heard him that spoke to him. He heard the voice before (ch. i. 28), but now he heard it more distinctly and clearly, heard it and submitted to it. The Spirit sets us upon our feet by inclining our will to our duty, and thereby disposes the understanding to receive the knowledge of it.

II. Ezekiel is here sent, and made to go, with a message to the children of Israel (v. 3): I send thee to the children of Israel. God had for many ages been sending to them his servants the prophets, rising up betimes and sending them, but to little purpose; they were now sent into captivity for abusing God's messengers, and yet even there God sends this prophet among them, to try if their ears were open to discipline, now that they were holden in the cords of affliction. As the supports of life, so the means of grace, are continued to us after they have been a thousand times forfeited. Now observe,

1. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. Let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation (v. 3), a rebellious house, v. 5. They are called children of Israel; they retain the name of their pious ancestors, but they have wretchedly degenerated, they have become Goim—nations, the word commonly used for the Gentiles. The children of Israel have become as the children of the Ethiopian (Amos ix. 7), for they are rebellious; and rebels at home are much more provoking to a prince than enemies abroad. Their idolatries and false worships were the sins which, more than any thing, denominated them a rebellious nation; for thereby they set up another prince in opposition to their rightful Sovereign, and did homage and paid tribute to the usurper, which is the highest degree of rebellion that can be. (1.) They had been all along a rebellious generation and had persisted in their rebellion: They and their fathers have transgressed against me. Note, Those are not always in the right that have antiquity and the fathers on their side; for there are errors and corruptions of long standing: and it is so far from being an excuse for walking in a bad way that our fathers walked in it that it is really an aggravation, for it is justifying the sin of those that have gone before us. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. They are impudent children, brazen-faced, and cannot blush; they are still-hearted, self-willed, and cannot bend, cannot stoop, neither ashamed nor afraid to sin; they will not be wrought upon by the sense either of honour or duty. We are willing to hope this was not the character of all, but of many, and those perhaps the leading men. Observe, [1.] God knew this concerning them, how inflexible, how incorrigible, they were. Note, God is perfectly acquainted with every man's true character, whatever his pretensions and professions may be. [2.] He told the prophet this, that he might know the better how to deal with them and what handle to take them by. He must rebuke such men as those sharply, cuttingly, must deal plainly with them, though they call it dealing roughly. God tells him this, that it might be no surprise or stumbling-block to him if he found that his preaching should not make that impression upon them, which he had reason to think it would.

2. The dominion of the prince by whom this ambassador is sent. (1.) He has authority to command him whom he sends: "I do send thee unto them, and therefore thou shalt say thus and thus unto them," v. 4. Note, it is the prerogative of Christ to send prophets and ministers and to enjoin them their work. St. Paul thanked Christ Jesus who put him into the ministry (1 Tim. i. 12); for, as he was sent of the Father, ministers are sent by him; and as he received the Spirit without measure he gives the Spirit by measure, saying, Receive you the Holy Ghost. They are impudent and rebellious, and yet I send thee unto them. Note, Christ gives the means of grace to many who he knows will not make a good use of those means, puts many a price into the hand of fools to get wisdom, who not only have no heart to it, but have their hearts turned against it. Thus he will magnify his own grace, justify his own judgment, leave them inexcusable, and make their condemnation more intolerable. (2.) He has authority by him to command those to whom he sends him: Thou shalt say unto them, Thus saith the Lord God. All he said to them must be spoken in God's name, enforced by his authority, and delivered as from him. Christ delivered his doctrines as a Son—Verily, verily, I say unto you; the prophets as servants—Thus saith the Lord God, our Master and yours. Note, The writings of the prophets are the word of God, and so are to be regarded by every one of us. (3.) He has authority to call those to an account to whom he sends his ambassadors. Whether they will hear or whether they will forbear, whether they will attend to the word or turn their backs upon it, they shall know that there has been a prophet among them, shall know by experience. [1.] If they hear and obey, they will know by comfortable experience that the word which did them good was brought to them by one that had a commission from God and a divine power going along with him in the execution of it. Thus those who were converted by St. Paul's preaching are said to be the seals of his apostleship, 1 Cor. ix. 2. When men's hearts are made to burn under the word, and their wills to bow to it, then they know and bear the witness in themselves that it is not the word of men, but of God. [2.] If they forbear, if they turn a deaf ear to the word (as it is to be feared they will, for they are a rebellious house), yet they shall be made to know that he whom they slighted was indeed a prophet, by the reproaches of their own consciences and the just judgments of God upon them for refusing him; they shall know it to their cost, know it to their confusion, know it by sad experience, what a pernicious dangerous thing it is to despise God's messengers. They shall know by the accomplishment of the threatenings that the prophet who denounced them was sent of God; thus the word will take hold of men, Zech. i. 6. Note, First, Those to whom the word of God is sent are upon their trial whether they will hear or whether they will forbear, and accordingly will their doom be. Secondly, Whether we be edified by the word or no, it is certain that God will be glorified and his word magnified and made honourable. Whether it be a savour of life unto life or of death unto death, either way it will appear to be of divine original.

The Prophet Cautioned Not to Fear; Charge Given to the Prophet. (b. c. 595.)

6 And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 8 But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 9 And when I looked, behold, a hand was sent unto me; and, lo, a roll of a book was therein; 10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

The prophet, having received his commission, here receives a charge with it. It is a post of honour to which he is advanced, but withal it is a post of service and work, and it is here required of him,

I. That he be bold. He must act in the discharge of this trust with an undaunted courage and resolution, and not be either driven off from his work or made to drive on heavily, by the difficulties and oppositions that he would be likely to meet with in it: Son of man, be not afraid of them, v. 6. Note, Those that will do any thing to purpose in the service of God must not be afraid of the face of man; for the fear of men will bring a snare, which will be very entangling to us in the work of God. 1. God tells the prophet what was the character of those to whom he sent him, as before, v. 3, 4. They are briers and thorns, scratching, and tearing, and vexing a man, which way soever he turns. They are continually teazing God's prophets and entangling them in their talk (Matt. xxii. 15); they are pricking briers and grieving thorns. The best of them is as a brier, and the most upright sharper than a thorn-hedge, Mic. vii. 4. Thorns and briers are the fruit of sin and the curse, and of equal date with the enmity between the seed of the woman and the seed of the serpent. Note, Wicked men, especially the persecutors of God's prophets and people, are as briers and thorns, which are hurtful to the ground, choke the good seed, hinder God's husbandry, are vexatious to his husbandmen; but they are nigh unto cursing and their end is to be burned. Yet God makes use of them sometimes for the correction and instruction of his people, as Gideon taught the men of Succoth with thorns and briers, Judg. viii. 16. Yet this is not the worst of their character: they are scorpions, venomous and malignant. The sting of a scorpion is a thousand times more hurtful than the scratch of a brier. Persecutors are a generation of vipers, are of the serpent's seed, and the poison of asps is under their tongue; and they are more subtle than any beast of the field. And, which makes the prophet's case the more grievous, he dwells among these scorpions; they are continually about him, so that he cannot be safe nor quiet in his own house; these bad men are his bad neighbours, who thereby have many opportunities, and will let slip none, to do him a mischief. God takes notice of this to the prophet, as Christ to the angel of one of the churches, Rev. ii. 13. I know thy works, and where thou dwellest, even where Satan's seat is. Ezekiel had been, in vision, conversing with angels, but when he comes down from this mount he finds he dwells with scorpions. 2. He tells him what would be their conduct towards him, that they would do what they could to frighten him with their looks and their words; they would hector him and threaten him, would look scornfully and spitefully at him, and do their utmost to face him down and put him our of countenance, that they might drive him off from being a prophet, or at least from telling them of their faults and threatening them with the judgments of God; or, if they could not prevail in this, that they might vex and perplex him, and disturb the repose of his mind. They were now themselves in subjection, divested of all power, so that they had no other way of persecuting the prophet than with their looks and their words; and so they did persecute him. Behold, thou hast spoken and done evil things as thou couldest, Jer. iii. 5. If they had had more power, they would have done more mischief. They were now in captivity, smarting for their rebellion, and particularly their misusing God's prophets; and yet they are as bad as ever. Though thou brag a fool in a mortar, yet will not his foolishness depart from him; no providences will of themselves humble and reform men, unless the grace of God work with them. But, how malicious soever they were, Ezekiel must not be afraid of them nor dismayed, he must not be deterred from his work, or any part of it, nor be disheartened or dispirited in it by all their menaces, but go on in it with resolution and cheerfulness, assuring himself of safety under the divine protection.

II. It is required that he be faithful, v. 7. 1. He must be faithful to Christ who sent him: Thou shalt speak my words unto them. Note, As it is the honour of prophets that they are entrusted to speak God's words, so it is their duty to cleave closely to them and to speak nothing but what is agreeable to the words of God. Ministers must always speak according to that rule. 2. He must be faithful to the souls of those to whom he was sent: Whether they will hear of whether they will forbear, he must deliver his message to them as he received it. He must bring them to comply with the word, and not study to accommodate the word to their humours. "It is true they are most rebellious, they are rebellion itself; but, however, speak my words to them, whether they are pleasing or unpleasing." Note, The untractableness and unprofitableness of people under the word are no good reason why ministers should leave off preaching to them; nor must we decline an opportunity by which good may be done, though we have a great deal of reason to think no good will be done.

III. It is required that he be observant of his instructions.

1. Here is a general intimation what the instructions were that were given him, in the contents of the book which was spread before him, v. 10. (1.) His instructions were large; for the roll was written within and without, on the inside and on the outside of the roll. It was as a sheet of paper written on all the four sides. One side contained their sins; the other side contained the judgments of God coming upon them for those sins. Note, God has a great deal to say to his people when they have degenerated and become rebellious. (2.) His instructions were melancholy. He was sent on a sad errand; the matter contained in the book was, lamentations, and mourning, and woe. The idea of his message is taken from the impression it would make upon the minds of those that carefully attended to it; it would set them a weeping and crying out, Woe! and, Alas! Both the discoveries of sin and the denunciations of wrath would be matter of lamentation. What could be more lamentable, more mournful, more woeful, than to see a holy happy people sunk into such a state of sin and misery as it appears by the prophecy of this book the Jews were at this time? Ezekiel echoes to Jeremiah's lamentations. Note, Though God is rich in mercy, yet impenitent sinners will find there are even among his words lamentations and woe.

2. Here is an express charge given to the prophet to observe his instructions, both in receiving his message and delivering it. He is now to receive it and is here commanded, (1.) To attend diligently to it: son of man, hear what I say unto thee, v. 8. Note, Those that speak from God to others must be sure to hear from God themselves and be obedient to his voice: "Be not thou rebellious; do not refuse to go on this errand, or to deliver it; do not fly off, as Jonah did, for fear of disobliging thy countrymen. They are a rebellious house, among whom thou livest; but be not thou like them, do not comply with them in any thing that is evil." If ministers, who are reprovers by office, connive at sin and indulge sinners, either show them not their wickedness or show them not the fatal consequences of it, for fear of displeasing them and getting their ill-will, they hereby make themselves partakers of their guilt and are rebellious like them. If people will not do their duty in reforming, yet let ministers do theirs in reproving, and they will have the comfort of it in the reflection, whatever the success be, as that prophet had, Isa. l. 5. The Lord God has opened my ear, and I was not rebellious. Even the best of men, when their lot is cast in bad times and places, have need to be cautioned against the worst of crimes. (2.) To digest it in his own mind by an experience of the favour and power of it: "Do not only hear what I say unto thee, but open thy mouth, and eat that which I give thee. Prepare to eat it and eat it willingly and with an appetite." All God's children are content to be at their heavenly father's finding, and to eat whatever he gives them. That which God's hand reached out to Ezekiel was a roll of a book, or the volume of a book, a book or scroll of paper or parchment fully written and rolled up. Divine revelation comes to us from the hand of Christ; he gave it to the prophets, Rev. i. 1. When we look at the roll of thy book we must have an eye to the hand by which it is sent to us. He that brought it to the prophet spread it before him, that he might now swallow it with an implicit faith, but might fully understand the contents of it, and then receive it and make it his own. Be not rebellious, says Christ, but eat what I give thee. If we receive not what Christ in his ordinances and providences allots for us, if we submit not to his word and rod, and reconcile not ourselves to both, we shall be accounted rebellious.

CHAP. II.

Ver. 1. ANd he ſaid unto me] Chriſtus ſolio ſic infit ab alto, Chriſt from his lofty throne thus beſpake me, who had now my mouth in the duſt, and had no more to ſay but this, Speak, Lord, for thy ſervant heareth.

Son of man] So this Prophet is called almoſt an hundred times in this Book: four times in this ſhort Chapter. The reaſon hereof I take to be this, ſaith a judicious Divine. He had viſions both more in number and more rare in kind revealed unto him, then any other Prophet had. Now,D. Gouge. leſt he ſhould be exalted out of meaſure through the abundance of Revelations, the Lord often putteth him in mind of his eſtate by nature, that he was but a ſon of man, a mortal man, even a worm.

Stand upon thy feet] God, for good ends, caſteth down ſometimes thoſe that are deareſt to himſelf: but then he comforteth the abject, 2 Cor. 7.6.

Dejicit ut relevet, premit ut ſolatia praeſtet.

And I will speak unto thee] So Dan. 10.11. Oracles are for ſtanders, not proſtrate ones: they require utmoſt attention of body, intention of mind, and retention of memory. See Num. 23.18. Judg. 3.20. with the Notes.

Ver. 2. And the Spirit entred into me] This was right, when Word and Spirit went together. See Iſa. 59.21. with the Notes.

And ſet me upon my feet] Called me off from earthly cares, and made me hear ſavingly. In the Scriptures the Holy Ghoſt ſpeaketh [non-Latin text not transcribed], 1 Tim. 4.1. Let him that hath ears to hear, hear &c. Let him draw up the ears of his mind to thoſe of his body, that one and the ſame ſound may pierce both.

Ver. 3. I ſend thee to the children of Iſrael] So they will needs call themſelves: But what ſaith God, Mic. 2.7. O thou that art named the houſe of Jacob, is the Spirit of the Lord ſtraitened? are theſe his doings? See the Notes there.

To a rebellious nation] Heb. Gentiles: ſo the Jews call us Chriſtians in ſcorn:The Jews call the Turkes Iſhmaelites, the Ethiopians Cuſhites, but Chriſtians that call Gojim an abominable Nation, and Mamzer-goll, a baſtard people. ſo God calleth them here in great contempt, a rebellious nation (See Amos 9.7.) Gentes Apoſtatrices, as the Vulgar here hath it.

They and their fathers have tranſgreſſed againſt me] A ſerpentine ſeed they are, a race of rebels, neither good egg nor bird, but Mali corvi mala ova.

Even unto this very day] being nothing bettered by all that they have ſuffered: See Jer. 16.13. Iſa. 1.5.

Ver. 4. For they are impudent children] Heb. hard of face. Sin hath oaded ſuch an impudency in their faces that they can bluſh no more then a a ſack-but. Os tuum ferreum, ſaith Cicero to Piſo, that brazen face of thine: and Durus hic vultus lachrymare neſcit, Thou canſt not bluſh, much leſſe bleed for thine offences, ſaith Seneca to one.

And ſtiff-hearted] Duri-cordes, incurvi cervicati, quoſque citius fregeris quàm flexeris, ſuch as will ſooner break then bend. Many of our hearers, alaſſe, are no better. We do even waſh a tile-ſheard, draw water with a ſeive, &c. Bern.

I do ſend thee unto them] About hard ſervice: ſed curam exegerit non curationem, it is the care and not the cure of the charge, that is charged upon thee.

Thou ſhall ſay unto them] Proficiſcere, & Prophetato. Thou ſhalt be as my mouth, Jer. 15.19.

Ver. 5. And they, whether they will hear, or whether they will forbear] Some refractaries will not ſo much as hear a Miniſter of God; but bid him, as thoſe old Italians once did the Roman Embaſſadour, ad quercus dicere, ſe interim alia acturos, ſpeak to the poſts, they had ſomewhat elſe to do then to give ear to them. See 1 Cor. 1.22. Of thoſe alſo that do hear, ſcarce the hundreth man believeth our report, ſaith Calvin: nay ſcarce the thouſandth man ſaith Chryſoſtom.

For they are a rebellious houſe] This was ſmall encouragement. Hence Prophets have ſo hung off, as Moſes, Iſay, Jonah, Jeremy, &c. Knox when called firſt to preach, burſt forth into abundance of tears. Bradford was hardly perſwaded by Bucer to enter into the Miniſtery, &c.

Act. & Mon. Yet ſhall know that there hath been a Prophet amongſt them] Let them prove incorrigible, they ſhall alſo prove inexcuſable, and ſelf-condemned. See 2 Cor. 2.16. with the Notes.Hieronym. Convinced they ſhall be, if not converted: and who knows how the word, now ſlighted, may hereafter work upon them? Saepe fit ut audientes verbum moleſte, Act. & Mon. ſuſcipiant fructuoſe: they may better bethink themſelves.

Ver. 6. Be not afraid of them] Of their lordly looks (ſuch as Steven Gardiner ſet upon Dr. Taylour, and was well told of it) of their bitter ſcoffs, dreadful threats, as if they could undoe us at their pleaſure. Our times are in Gods hands: kill us they may, but hurt us they cannot. See Jer. 1.17. Matth. 10.25. When Bonner ſaid to Hawkes A faggot will make you turn;Act. & Mon. 1443. No, no, ſaid Hawkes, a point for your faggot, you ſhall do no more then God permitteth you, &c. A Miniſter of God ſhould live by faith, and not dye by fear: he ſhould make his hearers afraid of him rather, as Herod was of the Baptiſt, V[illegible: 1 letter]lens of Baſil, &c. When Eudoxia the Empreſſe threatned Chryſoſtom, Go tell her, ſaid he, that I fear nothing but ſin. I will rather chooſe to dye, ſaid Calvin, then comply with thoſe that refuſe to ſubmit to Church diſcipline.

Quaſi boves oeſtro agitati. Theodoret. Monitoribus aſperi. Hor. Semper in ictu eſt, Plin. l. 8. c. 29. Ferit obliquo ictu & inflexu. Though bryars (or rebels) and thorns be with thee] Refractarii & ſpinei, ſuch as thou canſt not handle without hurt, deal with without danger, 2 Sam. 23.6. Pſal. 55.21. & 58.10. Mic. 7.4. catching they are and ſcratching, as ſharp-pointed thorns, Num. 32.55.

And thou doſt dwell among ſcorpions] Which are moſt venemous and perilous creatures, joyned with fiery ſerpents, Deut. 8.15. Pliny ſaith, that there is not one minute wherein it doth not put forth the ſting to do miſchief. It is alſo a crafty creature, & occultis machinationibus ferit. The Churches enemies are cruel-crafties, Neh. 4.11.

Be not afraid of their words] Their bubbles of words.

Nor be diſmaid at their looks] Their ſwellings and brow-beatings.

Though they be a rebellious houſe] A race of rebels.

Ver. 7. And thou ſhalt ſpeak my words] Gods Word muſt be ſpoken, however it be taken.

Whither they will hear] See ver. 5. Chriſt, once at leaſt, preached away the moſt of his hearers, Joh. 6.66. Beza ſo delivered himſelf with that evidence and efficacy of truth in Colloquio Poſſiaceno, that Cardinal Lorrain wiſhed that either he had been dumb, or that his hearers had been deaf. Too many of ours are ſo, &c.

For they are moſt rebellious] Heb. rebellion, in the abſtract; as if they had been transfomed into ſins nature.

Ver. 8. Be not thou rebellious like that rebellious houſe] It is no hard matter to ſymbolize with ſinners: See Iſa. 6.5. with the Note; to dwell among them, is dangerous: for ſin is catching, and oft Epidemical. Precious therefore and worthy of all acceptation is the Apoſtles counſel, Rom. 12.2. Lawyers tell us, that we muſt not look ſo much what men do at Rome, as what they ought to do.

Eat that I give thee] i. e. The roul, ver. 9. that is, whatſoever I ſhall henceforth dictate unto thee, do thou get it by heart, diſgeſt it, propound it to the people; work it firſt upon thine own, and then upon the affections of thine hearers: See Rev. 4. and obſerve how alike the Lord dealt with Ezekiel and John the Divine.

Ver. 9. Behold a hand was ſent] A hand from heaven: A hand is index rei & inſtrumentum operationis.

Palmoni hammidabber. Dan. 10. And loe a roul of a book] The Jews folded or rouled up their books upon a cedar ſtick, to preſerve them from duſt and other dangers: See on Iſa. 8.1.

Ver. 10. And he ſpred it before me] Till Chriſt unfold heavenly myſteries, men underſtand them not, Rev. 5.5. Matth. 11.27. 1 Joh. 1.18. & 15.15. He is the excellent Interpreter.

And it was written within and without] To ſhew abundance of miſeries coming on the Jews, and others. [non-Latin text not transcribed] gemitus ſicut co[illegible: 2 letters]mbae. Iſa. 38.14.

Lamentation and mourning and wo] Foretold all along this volume, till Chapter 40. ſad ſongs, doleful ditties.