1Ezekiel is made to eat the roll. 4God encourageth him in the discharge of his office: 15he is carried by the spirit to Tel-abib; and is there admonished of his duty as a watchman to Israel. 22God farther instructeth him concerning his typical bands, and the shutting and opening of his mouth.
1MOREOVER he said unto me, Son of man, 1eata2that thou findest; eat this 3roll, and go speak unto the 4house of Israel.
1 See Ezek. 2 on verse 8.
a Jer. 15:16; Ezek. 2:8; Rev. 10:9.
2 That is, eat what is here present, namely, this rolled letter, as the following words express. See the same phrase Gen. 19:15; 2 Kings 19:4; Jer. 15:16.
3 See Ezek. 2 on verse 9.
4 See Ezek. 2 on verse 3.
2So I opened my mouth, and he caused me to eat that roll.
3And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; 5andb it was in my mouth as honey for sweetness.
5 Hereby he intimates that the revelations of God were pleasant and delightful unto him; for, though the contents of them grieved him, yet he assented altogether to the end and scope thereof, which was to declare the justice of God in the punishment of sins. Compare Jer. 15:16; Rev. 10:9.
b Psalm 19:10; 119:103. Rev. 10:10.
4¶And he said unto me, Son of man, go,c get thee unto the house of Israel, and speak with my words unto them.
c Jer. 1:17.
5For thou art not sent to a people 6of a strange speech and of an hard 7language, but to the house of Israel;
6 Hebr. deep of lip, that is, of a dark, unknown and strange speech; for, what is deep is also dark, and what is dark is not well known. Also Isa. 33:19, and here in the next verse.
7 Or, tongue. Understand again a language which is strange, foreign and unknown; for, it is difficult to the one who is inexperienced. Exod. 4:10 Moses calls himself slow of tongue, because he was not eloquent.
6Not to many people of a strange speech and of an hard language, whose words thou canst not 8understand. Surely, had I sent thee to them, they would have hearkened 9unto thee.
8 Hebr. hear. See Gen. 11 on verse 7.
9 That is, they would not have been so incredulous, obstinate and unthankful as the Israelites are at this day; as the same has also appeared by the repentance of the Ninevites at the preaching of Jonah. Compare Mat. 11:21, 23. Other, if it were not so, namely, that thou dost not understand their language, not they thine, I had sent thee unto them, and they would have hearkened unto thee.
7But the house of Israel will not hearken unto thee; for they will not hearken unto me: for 10all the house of Israel are 11impudent and 12hardhearted.
10 Meaning, except the true believers and elect, such as were Jeremiah, Baruch, Daniel, his companions and many others.
11 Hebr. stiff of forehead. Also Ezek. 2:4 hard of face.
12 Also Ezek. 2:4 stiff or hardened of heart. Compare Exod. 4 on verse 21. Likewise Prov. 28 on verse 14.
8Behold,d I have made thy face 13strong against their faces, and thy forehead strong against their foreheads.
d Jer. 1:18; Micah 3:8.
13 Understand a stiffness, proceeding not from a froward nature, which consists in a hard cruel heart and discovers itself in a bold impudent face, but from the Spirit of Christ, consisting in a strong faith and confidence in God’s gracious help, joined with alertness in the work, and courageousness in the outward countenance.
9As an 14adamant harder than flinte have I made thy forehead: fearf them not, neither be dismayed at their looks, 15though they be a rebellious house.
14 See of the Hebrew word schamir, which many render a diamond, Jer. 17 on verse 1.
e Jer. 5:3.
f Jer. 1:8, 17; Ezek. 2:6; 1 Peter 3:14.
15 The Lord gives a reason why He had furnished His prophet with strength, in order that he might not fear, namely, because he had to deal with a willful and obstinate people, who were to be dealt with an undaunted boldness and courage. Other, because they are a rebellious house. The reason should be thus expressed why the prophet might find himself to be dismayed. Hebr. an house of rebellion. So in the sequel.
10Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
11And go, get thee to 16them of the captivity, unto the 17children of 18thy people, and speak unto them, and tell them, Thus saith the Lord GOD; 19whetherg they will hear, or whether they will forbear.
16 Hebr. transportation or carrying away. See Ezek. 1 on verse 1.
17 That is, to thy people and nation, namely, the Jews who were carried away captive. Compare Gen. 23:11; 2 Chron. 35:5, etc.
18 God does not call the Israelites his people, because they were rebellious against Him, but Ezekiel’s people, that is, those who were of his nation. Compare Exod. 32:7.
19 See Ezek. 2 on verse 5.
g Ezek. 2:5, 7.
12Thenh the 20spirit took me up, and I heard behind me 21a voice of a great rushing, saying, 22Blessed be the glory of the 23LORD 24from his place.
h Ezek. 8:3.
20 See Ezek. 2 on verse 2.
21 Namely, made by the creatures, the angels or cherubims. See the next verse.
22 Compare Isa. 6:3; Luke 2:13, 14; Rev. 4:8.
23 Who sat upon the throne. See Ezek. 1:26. The meaning is, that His glory would not be diminished by the destruction of Jerusalem and of the temple, but rather be the more exalted by the demonstrations of His justice against the backsliding Jews.
24 Namely, removing and departing. Understand by this place Jerusalem, and especially the temple, which God had chosen for His habitation as a token of His presence among that people, 1 Kings 8:13; 2 Chron. 6:2; Psalm 132:13, 14. This place God would forsake for a long time, Hosea 5:15; Micah 1:3.
1325I heard also 26the noise of the wings of the living creatures that 27touched 28one another, and 29the noise of the wheels over against 30them, and a noise of a great rushing.
25 These words are here inserted from the previous verse.
26 Hebr. voice. Also in the sequel. This was a sign that the holy angels, with a glorious sound of consent, have reverenced and magnified the judgments of the supreme Judge.
27 Hebr. kissed, that is, nudged, contacted or touched.
28 Hebr. the woman to her sister, that is, the one the other. See Ezek. 1 on verse 9.
29 Hereby was intimated that the ruin of the Jews would come suddenly, and would be also very terrible.
30 Namely, the creatures, or the wings of the creatures.
14So the 31spirit lifted me up, and 32took me away, and I went in 33bitterness, 34in the heat of my 35spirit; but the 36hand of the LORD was strong upon me.
31 Namely, the Holy Spirit. See Ezek. 1 on verse 12; Ezek. 2 on verse 2.
32 Namely, from the place in which he saw the vision, to the habitation of the captives. It may be with the sight of his spirit there was also the transporting of his body.
33 Hebr. bitter, that is, was sorely grieved inwardly. See 2 Kings 4 on verse 27.
34 That is, by the hot consternation and heaviness of my mind occasioned in me, because I was called to this prophetical ministry, and was to preach such terrible things. Ezekiel confesses his own weakness. See the similar examples of infirmity in Moses, Exod. 3:11, etc., and 4:1, 10; in Jeremiah, Jer. 1:6.
35 Understand the prophet’s own will, inclination and motivation, which is here opposed to the power of the Holy Spirit. See 2 Kings 19 on verse 7.
36 Understand the power of the Lord, which has conquered the opposition of Ezekiel’s nature. Others understand the Spirit of prophecy, as Ezek. 1:3. See the annotation.
15¶Then I came to them of the 37captivity at 38Tel-abib, that dwelt by the river of 39Chebar, 40and I sat where they sat, and 41remained there 42astonished 43among them 44seveni days.
37 Hebr. to the carrying away or transportation. See Ezek. 1 on verse 1.
38 The words mean an heap of green ears of corn. Compare Exod. 9:31; Lev. 2:14; that is, of new fruits. Yet Tel-abib is here taken for a region called as such, situated in Mesopotamia about the river Euphrates. See Ezra 2 on verse 59.
39 See Ezek. 1 on verse 1.
40 Other, and by Haescher, where they dwelt. Thus Haescher is the name of another river, called by geographers Saocora, between which would be situated and the river Chebar in the region of Tel-abib.
41 The Hebrew word signifies oftentimes not only to dwell, but also to stay or tarry. See 2 Chron. 32 on verse 10.
42 Namely, at the terrible judgments of God which would fall upon the Israelites, and which I was to announce.
43In the midst of them.
44 For a long time he sat quietly without revealing anything, either because being amazed he knew not how to begin his ministry, or because he was afraid to undertake it, or because he expected further and fuller charges from God.
i Job 2:13.
16And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
17Sonj of man, I have made thee a 45watchman unto the house of Israel: therefore hear the word at my mouth, and give them 46warning 47from me.
j Isa. 62:6; Ezek. 33:7; 1 Tim. 3:1.
45 The prophets and other ministers of the Word of God are thus called, because they are appointed by God to give warning to His people to avoid all dangers that may arise either from false doctrine, or scandalous conduct. See Isa. 21:11; 52:8; 56:10, 11; Jer. 6:17; Ezek. 33:2; Acts 20:28, 29. It is a similitude taken from watchmen, who are set upon high towers or other places, to give warning to the inhabitants at that place of the approaching enemies, or of any other danger, to the end that they may be in readiness and upon their guard to oppose it. See 1 Sam. 14:16; 2 Sam. 13:34; 18:24; 2 Kings 9:17.
46 See of this word Psalm 19 on verse 11.
47 Hebr. from or by me, that is, in My name, by My command, or appointment, or by charge, warrant and authority from Me.
18Whenk I say unto the wicked, Thou shalt surely 48die; and thou givest him not warning, nor speakest to warn the wicked from his 49wicked way, 50to save his life; the same wicked man shall die 51in his iniquity; but his 52blood will I require at thine hand.
k Ezek. 33:8.
48 Hebr. dying thou shalt die. Compare Gen. 2:17; 3:4, with the annotations.
49 See Prov. 2 on verse 12.
50 Namely, not as God, the only Workman by His own power, but as His instrument by the administration of His Word, which is called the power of God, 1 Cor. 1:18. See 1 Cor. 3:5, 6, 7, 8, 9. Thus the ministers of God are said to turn many to righteousness, Dan. 12:3; to be fishers of men, Mat. 4:19; to be a light of the Gentiles, Acts 13:47; to open their eyes, and to turn them from darkness to light, etc., Acts 26:18; to … save thyself, and them that hear thee, 1 Tim. 4:16; to … save a soul from death, and shall hide a multitude of sins, James 5:20. Compare Jer. 1 on verse 10.
51 That is, for his iniquities. Compare verses 19 and 20; Lev. 15:31; Ezek. 18:24.
52 See Gen. 42 on verse 22.
19Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast 53delivered thy soul.
53 Namely, from My vengeance and punishment, which otherwise would have come upon thee. Also verse 21.
20Again, Whenl a 54righteous man doth turn from his 55righteousness, and commit iniquity, and I lay a 56stumblingblock before him, he shall die: because thou hast not given him warning, he shall die 57in his sin, and his righteousness which he hath done 58shall not be remembered; but his blood will I require at thine hand.
l Ezek. 18:24; 33:12, 13.
54 Namely, in show and outward appearance before men, not in deed and in truth before God. Thus is the word righteous taken in Prov. 18:17; Ezek. 18:24, 26; 33:13; Mat. 9:13; Luke 18:9, 14. Likewise faith for temporal or miraculous faith, Luke 8:13; Acts 8:13, and love for insincere love, 1 John 3:18; and children of the kingdom, for those who seemed to be such, Mat. 8:12.
55 That is, an outward show of righteousness, namely, which has an outward luster and appearance of righteousness, but not the inward hidden root. Also Ezek. 18:24, 26; 33:13; Mat. 5:20.
56 God is said to do this, not properly by moving and putting a man on to sin, but by leaving him in the way of his iniquity, yea, by giving him up to his own wicked freewill, and by suffering occasions to be offered unto him whereby he brings himself into destruction. Other, then I will lay a stumblingblock before his face (that is, punish him for his sins), he shall die.
57 That is, for his sins. See on verse 18.
58 That is, shall not be esteemed, nor move God to spare him from punishment. Also Ezek. 18:24; 33:13.
21Nevertheless if thou warn the righteous man, that the righteous sin not, and 59he doth not sin, he shall 60surely live, because he is 61warned; also thou hast delivered thy soul.
59 Understand this of the reigning sin, and of which a man does not truly repent, 1 John 3:6, 9, for, even the truly righteous themselves do also sin, but do repent of it, Eccl. 7:20; John 8:7; 1 John 1:8.
60 Hebr. living live. Also Ezek. 18:28.
61 Namely, actually, really, effectually, powerfully and therefore counting himself to be warned, accepting the warning, or permitting himself to be warned, obtaining by the grace of God the true fruit of the warning, whereby he escaped the danger and is saved.
22¶And the hand of the LORD 62was 63there upon me; and he said unto me, Arise, go forth into the 64plain, and I will there talk with thee.
62 Or, came. See Ezek. 1 on verse 3.
63 Namely, at Tel-abib. See about it on verse 15.
64 The Hebrew word signifies a low field that lies between mountains, and seems to be divided from them. See also Ezek. 8:4.
23Then I arose, and went forth into the plain: and, behold, the 65glory of the LORD stood there, asm the glory which I saw by the river of Chebar: and 66I fell on my face.
65 See Ezek. 1 on verse 28.
m Ezek. 1:3.
66 See Ezek. 1 on verse 28.
24Thenn the spirit 67entered into me, and set me upon my feet, and 68spake with me, and said unto me, Go, shut thyself 69within thine house.
n Ezek. 2:2.
67 See Ezek. 2 on verse 2.
68 Namely, the Spirit of God. Others apply it to the word LORD in the previous verse.
69 Hebr. in the midst of thine house.
25But thou, O son of man, behold, 70they 71shall put 72bands upon thee, and shall bind thee with them, and thou shalt not go out 73among them:
70 The Jews, who were carried away captive, who dwelt in Tel-abib by the river Chebar. See on verse 15.
71 Namely, if thou wouldst go forth unto them. Other, they shall. Hebr. they have given (that is, laid) thick cords upon thee; but that the preterit tense, according to the prophetical manner of speaking must here be taken for the future, may be gathered from the words following words, which suits with the future tense.
72 Namely, to hinder thee that thou mightest no more prophecy against them and those of Jerusalem. Some understand this in a parabolic way of the willful obstinacy of the Jews, who would make the prophets’ prophecies fruitless, yea, cause them to cease.
73Into the midst of them, as verse 15.
26And 74I will make thy tongue cleave 75to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: foro they are 76a rebellious house.
74 The Lord signifies hereby that He will not restrain the obstinacy of the Jews, but permit it for a while for their greater punishment.
75 This may be understood either of physical dumbness or of inability and dejection of spirit which God brought upon His prophet, because the Jews were unworthy of his sermons. Some understand it as if the Lord said: I will reveal nothing unto thee at that time.
o Ezek. 2:5.
76 See Ezek. 2 on verse 5. Hebr. an house of rebellion. Also in the sequel.
27But when I speak with thee, I will open thy 77mouth, and thou shalt say unto them, Thus saith the Lord GOD; 78Hep that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
77 That is, give thee by My Spirit and My power ability again to execute thy prophetical office.
78 Compare Ezek. 2 on verses 5 and 7.
p Ezek. 2:5, 7.