Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Ezekiel · Chapter 3
CHAP. III.
AS an Adamant, harder then a flint have I made thy forehead: With many V. 9.words doth the Lord arm Ezekiel, that he might couragiously execute his Propheticall office against all discouragements by the Jews, to whom he was sent. He had told him of the hard heartednesse and impudent shamelesnesse of his people, now against this he promiseth to work so in him, that they shall not all of them be able to make him blush or bee ashamed with what derisions or calumnies soever they should lade him. As an Adamant is most hard and durable, so he hereby sheweth the constancy wherewith hee would indue Ezekiel to goe on in his Propheticall office. Hereupon Gregory Greg. erubescentia in malo est laudabilis; in bono, e contra.saith well, verecundia in malo laudabilis, in bono e contra, to be ashamed of evill is a point of wisdome, but to be ashamed of good a point of folly; there is confusion bringing glory, and there is confusion bringing sin. From this therefore the Lord keeps his, but giveth grace unto them for that, for which cause Rom. 6.the Apostle saith, what fruit had yee of those things whereof yee are now ashamed?
And the Spirit took mee up, and I heard behind mee the voice of a great rushing, V. 12.saying, Blessed be the glory of the Lord from his place: As the Lord had by words, and the sign of the roll of a book given to Ezekiel to eat confirmed and comforted him, so now he actually strengthneth him to his office by taking him up by his Spirit above all earthly things, that he might not be troubled, or have his mind distracted by these, but he might be wholly intent to the heavenly businesse, wherein the Lord was about to imploy him. So likewise his spirit takes up other Prophets & Ministers of his, insomuch as that they passe not for wordly losses, dangers or indignities, offered to them, as rejoycing to doe the Note. work to which they are appointed unto the end. As Paul said, when he heard, that he should be bound at Jerus. none of all these things move me, neither count I my Act. 20. 24.life dear unto me, so that I may finish my course with joy. For the voice heard of a great rushing, blessing the glory of the Lord, this shewed that it was superhumane, & heavenly, and therefore, that it should certainly be, as was said, Gods glory should be blessed and magnified from his place, although the ten Tribes being carryed in captivity, and Judah ere long should come into the power of their enemies also, all things might now seem desperate. Yet hereby was declared, that God, who dwelt in the Temple at Jerusalem, would shew himselfe again to be the Lord, and most glorious for the mighty acts that hee would again doe for his people: For which cause also the noise of the wings of Calvin.the Animals and of the Wheels was heard, as demonstrated a power to come that should bee irresistible, viz. of the hoasts of the Lord in way of rescue of his from the hands of all their enemies: To this effect almost Calvin, but Gregory from this, that he heard a voice behind him, saith, that hereby was Gregor.shewed what followeth after prophesying in the penitent, they having lien Note. still before in the dregs of their sins, now make a great noise by mourning for them. This though it be true, doth not so well agree to this place, because for further expression, and to shew who made this noise, it is said, that it came from the Animals and Wheels, setting forth not sinners, but Cherubims, and Evangelists, which were holy, and the speech uttered being a blessing of the glory of God evinceth also the same, it being rather consonant to that, Esay 6. where the Seraphims cry continually, Holy, holy, holy to God, and the earth is full of his glory. I went in bitternesse in the heat of my spirit: Before it is said, that he eat the roul and it was sweet as honey; How then saith hee now that he was in bitternesse? Sol. He had not put off all humane affections, although he were so transported as hath been said, and in regard of these he was in bitternesse, although in respect of the Spirit into him entring and finding him with the visions of God, he had sweetnesse, as David saith, Thy word is sweeter to mee then honey and the honey combe: yet hee was not without Psal. 19.bitternesse when he went heavy and mourning all the day long, and Psal. 22.when he drank gall and wormwood; but he saith, The hand of the Lord was strong upon me, although through the weaknesse of the flesh the task imposed upon me was so bitter to me, that I would have avoided it, yet the Spirit, set forth by the hand of the Lord put me on so strongly, that I buckled unto it, and went as v. 15. Thus Calvin, but Gregory, The more of the Spirit we have, Calvin.the more bitternesse of sorrow for our own sins and imperfections follows in Gregor:us, in that we are not able to doe as the Spirit moves us, but then Christ, who Note. is the hand of God, is strong in us, and by him we are drawn, as it is said, no man can come to me except the Father draw him; which is true, but the former Joh. 6. 44.agreeth best to this place.
Then I came to them of the captivity at Tellabib, that dwelt by the river Chebar, V. 15.that is, having been hitherto withdrawn, that I might alone see these visions; now I returned, and came again amongst my fellow captives, and here the place is named in which they dwelt. Telabib, foreign signifying an heap, and foreign an ear of corn, it being haply so called for the fertility of the place, as commonly places near rivers are very fruitfull: And there, he saith, he remained amongst the other captives astonished 7 days, that is, silently meditating upon the visions, which I had, as being stricken hereby, and might advisedly be done on Gods part, as preparing the people, with a more attentive mind to hearken to that, which he should after say; whereas if hee had presently spoken, it may be they would not have so much regarded it, but now seeing him so long thus troubled and saying nothing, they could not but bee ready to hearken to him, when he should begin to speak. The Vulg. hath it, a heap of new fruits; but it is thus said, either because fruits were soon ripe there, or the corn being now ripe it was gathered together and laid upon heaps.
Son of man I have made thee a Watch-man to the house of Israel: Here it further V. 17.appeareth, why Ezekiel was mute all these 7 dayes, hee had not yet his commission, hee was indeed chosen and appointed to this Propheticall office, but not till after these 7 dayes authorized to speak to the people. And now, what manner of man is hee made? verily a Watch-man, foreign, a Bishop, as such be called in the New Testament. But how must hee acquit himself according to this his office? by taking his words from Gods mouth, and so speaking to the people, and not bringing forth any of his own, as Paul did, 1 Thess. 2. 13. Act. 20. but the Pharisees did not, nor the Papists at this day; and therefore although they have the title of Bishops, they are indeed Note. nothing lesse by reason of their ignorance, which keepeth them from seeing, and of the traditions of men and legends, which they teach, and not the words coming from Gods mouth onelyonly. Neither can ignorant Preachers amongst us, or such as preach themselves, venting their spleen against particulars, or going in high strains of humane eloquence, Philosophicall discourses, or Rapsodies of many quotations out of humane writings, better acquit themselves for such Watch-men, nor although they speak Gods words, if they take no further care, that their teaching may bee effectuall, praying to this end, as Paul, Eph. 1. and observing their exorbitances to admonish and if it may be to reduce them that are wandring into the right way.
Also when a righteous man turneth from his righteousnesse, and I lay stumbling V. 20.blocks before him, &c. Here another part of the Ministers office is set forth, viz. as to admonish the wicked, so to seek the turning of the righteous, in case that they have faln into sin or errour. But how is it that such a case is put, 1 Joh. 3. 9.seeing the righteous have the seed of God in them, and cannot sin? Sol. This is either spoken of such as never had any other, but seeming righteousnesse, of which sort of men the Lord saith, I came not to call the righteous, but sinners to repentance, or of the truly righteous, who are subject to fall into sin, though not to fall away so as to delight in any evill way which they formerly hated, trading now in it. For all are to be admonished of their sins, being otherwise in the way of death, and the minister of God seeing one or another of these righteous persons gone from his righteousnesse to sin, hee cannot distinguish betwixt them, and therefore must warn both; yea, by this means it pleaseth God to turn his elect servants again, that they may come to the life whereunto he hath predestinated them. But what is Gods laying of stumbling blocks in their way? Calvin saith, it is affliction and judgments, Calvin.whereby they are judged in this world, unto which hee would have his watchman to adde his admonitions, as being then most likely to take effect. But Lyra expounds Gods laying of a stumbling block before him, of Lyra.his punishing sin with sin in him; that is, after his falling from righteousnesse to sin, leaving him to his own lusts, the rein being laid loose, as it were, that he might run on into sin more and more, being hardened herein rather by mercies and worldly blessings, or coming out of miseries notwithstanding, as Pharaoh did, whereby his heart was hardened. And this is most probable, the executing of judgments upon the righteous, turning to sin, being rather an hedging up of his way with briars, as another Prophet speaketh, to Hos. 2: 6.stop him from going on in the way of sin. Here the Lord calleth Ezekiel to another V. 22.place, viz. into the Plaine, yet not telling him to what end hee should goe thither, and he obeyeth, we being by his example taught to obey the Note. will of God, although we see no reason of so doing; thus also did Abraham, in going out of his own countrey to another, but not knowing whither. And when he was gone into the Plaine, the glory of God was again represented unto him, as it had been before at the river Chebar, so that hee lost not V. 23.his labour, but had his comfort renewed in seeing the visions of God again, to which comfort there is nothing comparable to an holy mind. But being there, the Lord seemed to contradict that which he had formerly said, in V. 24, 25, 26.bidding him give warning to the wicked, but now, to shut up himselfe, and telling him that his tongue should cleave to the roofe of his mouth, and that they should put him in bands. But he doth not hereby shew any thing else but a cessation from speaking, as he was before commanded for a time, in regard of their great unworthinesse to whom he was sent, the Lord giving him to understand, that he would again in his due time open his mouth, as v. 27. Lyra by his putting in bands understandeth, that the meaning of the V. 27. Lyra.Lord was, that hee should cause his servants to bind him in his own house, where he should be shut up, in token, that he should not for a time goe out any more amongst them. And hee must goe out into the Plaine to see the same glorious vision again for his further confirmation, after the charge of a Watch-man given him, for which cause the Spirit is also said again to enter into him, and set him upon his feet, when through fear he had faln down, as he had done before: And yet all this notwithstanding, he must shut up himself and be silent, till the Lord would be pleased to open his mouth again; to shew, that through the perversenesse of the people the course of Prophesying is sometime stopped; and then vision failing, what can be expected but that the people should perish without remedy, that as we desire not to be deprived Note. of the light, we may not harden our hearts in sin, but shew our selves tractable and obedient. Gregory by the Lords calling Ezekiel into the Plaine, saith, that my stically is set forth the coming of his Word to the Gentiles, the Jews being left, and his being shut up, and tongue-tyed and bound, their being without any true Prophet, til the time cometh when the Lord will be pleased to open the mouth of some at the end of the world to speak effectually to them for their conversion to the faith.