Exegetical and Hermeneutical Commentary of Ezekiel 3:22
And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
22. the hand of the Lord ] A trance or ecstasy from the Lord. It is probable that the prophet’s retiring to the “valley” was merely transacted in vision. He felt himself transported away from the presence of men to some lonely retreat, and there the glory of the Lord seemed again to stand before him (cf. ch. Eze 8:1-3).
into the plain ] R.V. marg. the valley. This is scarcely a general term, meaning the plain country in opposition to Tel-Abib, where the exiles dwelt; some particular place in the neighbourhood called the “valley” is meant. According to Eze 3:23 the place was not identical with the other by the river Chebar, where the Vision of God first appeared to the prophet. Cf. ch. Eze 37:1 seq.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Eze 3:22-27. The prophet abandons public exercise of his ministry
The verses form the preface to ch. 4 24, all the prophecies that bear upon the fate of Jerusalem and its inhabitants, up to its fall. The prophet under the “hand” of God goes out into the “valley,” and the same Theophany appears to him as at the first by the river Chebar. He is in communication with the same great God, and all his actions are determined by his commands. According to the interpretation put upon ch. Eze 1:1 to Eze 3:21 above, he had exercised his office of watchman among the people, speaking to them publicly in the name of the Lord, for some time. Possibly the time was not very long, for this passage comes in under the same general date as all that preceded it. His ministry had met with resistance, the people would not hear, as he had anticipated. A public ministry among them was fruitless; the burden of his preaching to them was distasteful. He warned them against their idolatries, from which they would not turn; and foretold the downfall of their city and country, a thing which they heard with an incredulous ear and would have none of. Therefore the prophet feels instructed of God to cease to be a public “reprover” ( Eze 3:26) for a time. The people refuse to believe his words when he speaks of the downfall of their beloved city, they will be constrained to believe events when they happen; and then the prophet, his word being confirmed, will speak with boldness, his mouth will be opened, and he will be able to impress upon more ready listeners the lessons of God’s righteous providence. His silence meantime is not an absolute one, it is only a change of method; but this so-called silence continues till the actual destruction of the city. In ch. Eze 24:27, it is said, “in that day (when tidings come of the city’s fall) shall thy mouth be opened and thou shalt speak and be no more dumb, and they shall know that I am the Lord;” and in ch. Eze 33:21 seq., when those that escaped came bringing tidings, saying, the city is fallen, it is said: “then my mouth was opened, and I was no more dumb.” No motive is assigned for the change in his prophetic method, beyond the unwillingness of the people to listen, “for they are a rebellious house” ( Eze 3:26). At the same time as a prophet of the restoration with its new principles (ch. 18, 33), a watchman appointed to speak no more to the state but to individual men, his ministry proper could not commence till the state had fallen. See note on ch. Eze 3:17.
Fuente: The Cambridge Bible for Schools and Colleges
Second Section. Ch. Eze 3:22 to Eze 7:27
The second section of the Book contains these parts:
(1) Ch. Eze 3:22-27. A preface in which the prophet is commanded to confine himself to his own house, and abandon for a time his public ministry.
(2) Ch. Eze 4:1-4. A series of symbols representing the siege of Jerusalem, the scarcity during it, the pollution of the people in exile among the nations, and the terrible fate of the inhabitants on the capture of the city.
(3) Ch. Eze 5:5-17. Exposition of these symbols.
(4) Ch. 6. Prophecy against the mountains of Israel, the seats of Idolatry.
(5) Ch. 7. Dirge over the downfall of the state.
Fuente: The Cambridge Bible for Schools and Colleges
Eze 3:22
Arise, go forth into the plain, and I will there talk with thee.
Retirement
I. The duty enjoined–Arise, and go forth into the plain. Premise two things–
1. The place is indifferent. It matters not whether it be a private room, or the open field. The thing required is to be alone.
2. It is not a state of absolute retirement that God enjoins, Man was made for society, as well as solitude: and so is the Christian. But what our subject demands is, comparative and occasional secession for moral and spiritual purposes. Says He not this by express commands? Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which is in secret shall reward thee openly. And says He not this by example? Daniel retired three times a day. Of our Saviour, whose life has the force of a law, it is said: In the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed. Says e not this by he institution of the Sabbath? The return of every Saturday evening cries, Tomorrow is the rest of the holy Sabbath unto the Lord. Go forth into the plain, and there will I talk with thee. And says He not this by the dispensations of His providence? Affliction often at once disinclines us to social circles, and disqualifies us for them. Sickness separates a man from the crowd, and confines him on the bed of languishing, there to ask, Where is God my Maker, who giveth songs in the night? Says He not this by the influence of His grace? This agency always produces in its subjects certain sentiments and dispositions, which urge them to retirement. I will mention four of these.
1. The first is a devotional temper. Whoever delights in prayer will delight in retirement; because it is so favourable to the frequency and freedom of the exercise.
2. The second is a desire to rise above the world. How often does the Christian lament that his conversation is so little in heaven, and that he is so much governed, by things that are seen and temporal! But where is the world conquered? In a crowd? No: but–alone.
3. The third is a wish to obtain self-knowledge. It is only alone that he can examine his state; that he can explore his defects; and set a watch against future temptation.
4. The fourth is love to God. When we are supremely attached to a person, his presence is all we want; how desirable then to meet him alone, where he seems wholly ours, and we can yield and receive undivided attention!
II. The privilege promised–And I will there talk with thee.
1. The condescension of the Speaker. It is the Creator talking with the creature. Annexed to our meanness are our unworthiness, and our guilt. Here is, therefore, the condescension not only of goodness, but of mercy and grace.
2. Observe the happiness of the believer. By what scale can we judge of blessedness so rightly as the degree of nearness to God, the supreme good, the fountain of life? In His presence there is fulness of joy, and at His right hand there are pleasures for evermore. How blessed, then, is the man whom God chooses, and causes to approach unto Him now!
3. What is the subject of communication? It is variously expressed in the Scripture. It is called, His secret, and His covenant: The secret of the Lord is with them that fear Him, and He will show them His covenant. It is called judgment, and His way: The meek will He guide in judgment, and the meek will He teach His way. It is peace: He will speak peace unto His people. It regards everything that is important to their welfare, or interesting to their feelings and hopes.
4. What is the mode of address? He does not talk with us in a preternatural manner, as he did sometimes of old with His people. But He opens our eyes to see wondrous things out of His law. He leads us into all truth. He applies the doctrines and promises of His word by His Spirit; and, by enabling us to realise our own interest in them, He says to our souls, I am thy salvation.
5. What is the evidence of the fact? How shall we know that He does talk with us? Remember the two disciples going to Emmaus.
Determine the Divine converse with you in the same way. Judge of it by its influences and effects.
1. It will produce a deep and solemn sense of our vanity and vileness.
2. It will draw forth unquenchable desires after additional indulgence.
3. It will produce likeness. He that walketh with wise men shall be wise. (W. Jay.)
Seasons of devout solitude
I. Seasons of devout solitude are necessary in order to free us from the corrupting influence of society.
1. Society has a tendency to stir and strengthen the impulses of our animal nature.
2. Society has a tendency to produce habits of superficial thought. The spicy anecdote, the volatile language, the feathery and the flippant–these are the popular wares.
3. Society has a tendency to destroy the sense of individual responsibleness.
4. Society has a tendency to promote a forgetfulness of God. The lamp of piety will soon flicker and expire in the gusts of social influences, unless we retire to devout solitude for fresh oil to feed its waning fires.
II. Seasons of devout solitude are necessary in order personally to appropriate the good there is in society. The conversations of the noblest circles, the most renovating principles of the most Christ-like discourses, will all prove worse than useless if their good effect is allowed to terminate with their first impressions. First impressions, of a holy kind, if they are not cultured by devout reflection, will not only pass away as the early dew goes off in the sun, but will carry off with them something of the freshness and the sensibility of the heart–something that will render the spirit less susceptible to other good impressions. In devout solitude, and nowhere else, can the faculty of discrimination rightly do its work. Here, the mind has its senses exercised to discern good and evil. The two opposite elements, alas! are so mixed together here, so compounded, that a rigid and searching discrimination is required to separate the chaff from the wheat–the dross from the gold. In the presence of God, evil and good dissolve their connection, and appear in their own distinct essences. The night is divided from the day. Now without this discrimination there can be no true appropriation. In devout solitude, therefore, I can turn the universe to my service; aye, even make enemies serve my purpose.
III. Seasons of devout solitude are necessary in order to qualify us to benefit society. Nature and the Bible teach that our bounden duty is to serve our generation–to endeavour to improve the condition of the race. Three things seem indispensable, and these are dependent upon devout solitude.
1. Self-formed conviction of Gospel truth. Alone with God you can search the Gospel to its foundation, and feel the congruity of its doctrines with your reason, its claims with your conscience, its provisions with your wants.
2. Unconquerable love for Gospel truth. The man only who loves truth more than popularity, fortune, or even life, can so use it as really and lastingly to benefit mankind. In devout solitude you can cultivate this invincible attachment to truth, and be made to feel with Paul, who said–I count all things but loss for the excellency of the knowledge of Christ.
3. A living expression of Gospel truth. We must be living epistles. Our conduct must confirm and illumine the doctrines which our lips declare. It is said of Moses that the skin of his face shone while he talked with God. But in seasons of devout solitude, our whole nature may grow luminous, and every phase of our character coruscate with the deep things of the spirit. (Homilist.)
Solitude, not loneliness
God speaks as surely in the city as in the desert. By unexpected events, by labour and strife, by the various fortunes of vice, and the amazing struggles of virtue, God speaks to men with distinctness and solemnity. The point is that busy men may hear God in solitude, and solitary men may hear Him in the city. Change of mere position may have moral advantages.
I. The speciality of Gods appointments. He appoints places, times, methods, He appoints, in this case, the plain. Where two or three are gathered together, etc.; Wheresoever My name is recorded, etc. Where the appointment is special, the obedience should be instantaneous, cordial, punctual.
II. The personality of Gods communications. I will talk with thee. We should know more of God if we held closer intercourse with Him. We may go to God directly. Every devout meditation brings us into the Divine presence. Expect this; believe it; realise it. In the sanctuary we are not hearing the voice of man, but of God. In nature we hear the Divine voice. God talks with man in the garden in the cool of the day.
III. The familiarity of Gods condescension. I will talk with thee. It is a friends appointment. It is not, I will lighten and thunder, or, I will overpower thee with My strength, but, I will talk with thee, as a father might talk to his only son. Though the prophet was at first thrown down, yet the Spirit entered into him, and set him upon his feet. Application–
1. God has ever something to say to man. Must have–
(1) as a Ruler;
(2) as a Father. His word is ever new.
2. In seeking solitude, man should seek God. Solitude without God leads to madness. Solitude with God leads to strength and peace. Undevout solitude is the wilderness where the devil wins his battles.
3. Man himself should often propose to commune with God, In this case God proposed; in other cases man may seek the Lord. Communion with God shows–
(1) the capacity of our spiritual nature;
(2) the infinite superiority of the spiritual as compared with the material.
When Moses talked with God, his face shone; when we commune with Him, our life will be full of brightness. Divine fellowship may be kept silent, but it cannot be kept secret. Jesus Christ Himself went away from men to commune with God. If the Master required solitude, can the servant safely do without it? (J. Parker D. D.)
Quiet communion with God
If asked to mention the most prominent characteristic of the present day, I should point the requirer without hesitation to the immense speed at which everything is going, to the never: ceasing and ever-increasing activity of men; to the multiplied and still multiplying engagements which occupy all the day; to the vast amount of work done in the conduct of the affairs of the world. As a direct consequence of this, those things in these busy days of ours, which can be looked at and apprehended by a swift glance of the ever-active eye, and grasped and measured and weighed by a quick application of the ever-ready hand, occupy, in the case of the vast majority of men, the mind as well as the time, to the exclusion of those things which are not seen but which are quite as real and important. In the bustle and noise of the activities of every day, the whisperings of the Divine voice, ever appealing to our hearts, are unheard and unheeded, even as would be the strains of the songbird amid the din and clash of armed men in mortal combat. In the swift race for worldly prosperity or distinction or honour, the messages of Divine love, straight from the Fathers heart to ours, fall and pass away without leaving any impression, even as the silvery moonbeams leave no impress upon the granite rock. It is, then, for our souls health and strength that God frequently uses with us rather stringent measures, and, by His dealings with us, forces us to think of what is not seen, both within us and beyond us. Thus we now and again hear the Divine mandate: Arise, go forth into the plain, and I will there talk with thee. Everything whose function is activity or growth demands, as a necessity for its healthy being, recurring periods of rest and seclusion. This principle pervades external nature. After the earth has been glowing with the beauties of summer and the richness of autumn; after the trees have been robed with their garment of green, and the flowers have put forth their many-hued blossoms, and basked in all their brilliance under the warm rays of the genial sun, the blossoms begin to wither and fade, and the leaves to fall, and the sap to return slowly downward to the root or the bulb underground, there in darkness, and seclusion, and quiet, to gain fresh strength for another recurring period of activity, and growth, and beauty. If you have an eye strained or weary or sore by much writing, or by protracted reading, or by ceaseless watching, you give it, when you can, rest and seclusion, that its delicate mechanism may get readjusted and serve you well for the time to come. If your brain has become hot and tired and next to useless for the moment by much study or by intense application at the desk or over a book, you instinctively incline to give it that which it naturally and imperatively demands–the cessation of the tax upon its mental powers. If your man of business, with perhaps vast responsibilities resting upon him, suddenly awakens to the fact that he has, in regard both to body and to mind, considerably overdone it, and feels jaded and wearied, and is only too conscious of the swift-coming retribution in the form of a break down, both bodily and mental, which so often follows such a sin committed against both body and mind, he will, the first moment that he possibly can, go forth from the bustle and excitement and hurry and conflict of the mart or the exchange to the plain–to the rest and solitude of the country where Gods own hills are swept by the pure and invigorating air of heaven, or to the seashore, where the untainted breezes from the deep may be his, and thus be fitted for further activity and usefulness in life. The illustrations which I have afforded speak to us of an all-pervading, a God-implanted principle in nature and in man; that even darkness and solitude are sometimes absolutely necessary for fit preparation for true and good work; and that, carrying the principle to its highest application, occasional retirement from the bustle and heady contest of life and restful meditation are requisite ere we can distinctly hear Gods voice, and have the heart and the life attuned to the Divine message, and thus be fully fitted to do Gods will. We must from time to time arise and go forth into the plain, and there our Father shall talk with us. You need not say that God could have talked to Ezekiel quite as well, and with as much effect, amid the bustle and turmoil of the everyday life in which he was as in the quiet retirement of the plain. If He could have done so He unquestionably would have done so. He never, in any of His dealings, either in nature or with man, makes use of superfluous means to any end. Ezekiel was surrounded and pestered by sinful, selfish, unbelieving men, to whom he was heavens appointed minister; and it was not, certainly in the sight or in the presence of such, or in their noisy company, that he could distinctly hear the Divine message which was to guide him in his ministrations to them. It stands to reason he had to be secluded from all such that he might receive ever-refreshing manifestations of the Divine glory to inspirit him for his trying work–seclusion and retirement being especially needed by those who have to discharge the duties of a commission from God to men. Thus, and thus only, are they set by the Spirit upon their feet. It is when apart from the bustling and rushing scenes of everyday life, and when separate from the noise and the dash and the heady excitement of society, that His tenderest messages come to the heart, and the most encouraging tones of His voice fall upon the ear; His highest, most strengthening, most comforting, most lasting communications, come to us when we are alone with Him. (W. M. Arthur, M. A.)
The doctrine of the desert
I. The desert, or solitude, is a necessary means of grace. The true Israel of God now, as ever, confess that they are strangers and pilgrims on the earth. And all who say not this make it manifest that they are not seeking after a country of their own–a better country, that is a heavenly. Life must be a wilderness, a desert, or Canaan when we reach it wont be heaven. But turn now upon this doctrine the light of individual experiences recorded in Gods Word for our instruction and encouragement. When was it that Jacob drew nearest to God and realised that God had drawn nearest to him? First of all when, a fugitive by reason of sin, he pillowed his head upon a stone in the awesome loneliness of Luz. The years roll by, and once again is Jacob left alone. The God of Bethel meets him by the Jabboks tortuous stream, to change the man this time with the place, to effect a far more radical transformation scene, to transfigure character as well as circumstance. Jabbok becomes Peniel, it is true; but not before Jacob has become Israel–i.e., he who striveth successfully with God. It was in the wilderness that Moses learnt the sacredness of solitude, and received from Jehovah his stupendous commission. The case of Ezekiel, recorded in this chapter, was, in all essential features, a parallel experience. We come to the New Testament and turn over its pages and find this same doctrine–the doctrine of the desert–illustrated and enforced in many ways. Of the forerunner of Jesus we are told–and the last-mentioned fact, no doubt, had its influence on his spirituality–And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel. From the earliest days of childhood the key of natures solitudes was hanging at his girdle. But, passing from the servant to the Master, the doctrine of the desert finds its best illustration, highest possible sanction, and strongest emphasis in the precept and example of Christ Jesus. When He wished to draw very near to God, and wanted that God should draw very near to Him, it was His invariable custom to retire to some solitary place.
II. If the desert is essential to our spiritual well-being, it is better that we should seek it than it us. What the enterprising builder has done with open spaces, those solitudes in which God used to speak to our fathers, that money-making engine that was formerly called man has done with vacant days, hours, moments, seconds–those solitudes of time in which the godly of the past were wont to hold sweet converse with their God. The number of place-spaces and time-spaces has rapidly decreased, and is still rapidly decreasing. The result is a lamentable falling off all round, an alarming lowering of spiritual temperature from which none is exempt, and of which even the most godly are painfully conscious. These would fain live the life of the saints of long ago, but they find themselves caught in the current of the age, and are powerless to do more than hold their own in this universal craze of competition. But though the opportunities of solitude are fewer, the necessity for solitude remains undiminished. Our religious life must perish if we do not obtain it. Now the question that confronts us here is this, How does the child of God obtain this needful solitude? The answer is twofold, and runs thus: If wise, he will go to it; if foolish, God will send it to him.
1. The wise child of God has more roads to the desert where he meets with Him than one. The first is that of private devotion–compliance with the mandate of the Master, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret. The second is the weighing of his thoughts, words, and actions in the sacred scale of Gods Word. A third is the transfusion of other worldliness into the concerns of his so-called worldly life.
2. The foolish child of God will not go to the desert, therefore, the Father sends the desert to him. It comes upon the wings of sickness, sorrow, and bereavement, is borne along of trouble and disaster. Its blessing is wrapt up in all the trappings of a curse–so wrapped up that he cannot at first recognise it through his tears. Must God lay us low that He may parley with us? Must He fill our heart with tears ere we will look into His face?
III. Jesus has altered the go of the command into a come of invitation. Yes, Jesus has peopled all the solitudes of life with His presence, and cries to us from each, Come unto Me. He meets us in the Desert of Temptation, and nerves us for the fight with His example. He meets us in the Desert of Uncomprehended Worth, and says to us, A servant is not greater than his lord. He meets us in the Desert of Solitary Suffering, and, showing us His cross, makes us forget our own. (P. Morrison.)
Contemplation
We here in England, like the old Greeks and Romans, dwellers in the busy mart of civilised life, have got to regard mere bustle as so integral a part of human life, that we consider a love of solitude a mark of eccentricity, and if we meet anyone who loves to be alone, are afraid that he must needs be going mad: and that with too great solitude comes the danger of too great self-consciousness, and even at last of insanity, none can doubt. But, still, we must remember, on the other hand, that without solitude, without contemplation, without habitual collection and recollection of ourselves from time to time, no great purpose is carried out, and no great work can be done; and that it is the bustle and hurry of our modern life which causes shallow thought, unstable purpose and wasted energy, in too many who would be better and wiser, stronger and happier if they would devote more time to silence and meditation; if they would commune with their own heart and in their chamber, and be still. Even in art and in mechanical science, those who have done great work upon the earth have been men given to solitary meditation. When Brindley, the engineer, had a difficult problem to solve, he used to go to bed, and stay there till he had worked it out. And if this silent labour, this steadfast thought, are required for outward arts and sciences, how much more for the highest of all arts, the deepest of all sciences, that which involves the questions–Who are we? and Where are we? Who is God? and What are we to God, and He to us?–namely, the science of being good,–which deals not with time merely, but with eternity. No retirement, no loneliness, no period of earnest and solemn meditation, can be misspent which helps us towards that goal. (Charles Kingsley.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Arise, go forth into the plain] Into a place remote from observation and noise; a place where the glory of God might have sufficient room to manifest itself, that the prophet might see all its movements distinctly.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Eze 3:14; Eze 1:3.
There; at Tel-abib.
Go forth into the plain; withdraw from the multitude, and retire into the opener place. Likely it was some spacious level in that low country which lay between the rivers.
Talk with thee; to comfort, encourage, direct, and communicate further of the Divine will and counsels to the prophet.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. hand of the Lord (Eze1:3).
go . . . into the plaininorder that he might there, in a place secluded from unbelieving men,receive a fresh manifestation of the divine glory, to inspirit himfor his trying work.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the hand of the Lord was there upon me,…. At Telabib, Eze 3:15. The Targum interprets “the hand of the Lord” of the spirit of prophecy, which remained upon him there; but it seems to design a fresh impulse of the Spirit, a powerful emotion of the split upon his spirit, stirring up to attention to what might be said unto him:
and he said unto me; the same glorious Person, the Lord Christ, described in Eze 1:26;
arise, go forth into the plain; or “the valley” w; the Arabic version renders it, “the desert”; a solitary place, free from noise and hurry, and from the company and conversation of men; and so more fit for retirement and contemplation, and for attention to divine orders. What plain this was is not certain; Kimchi thinks it was the plain in which Babel was built, and where the Lord showed the prophet what he had in his providence done in this place formerly, in confounding the languages of men, and causing their devices to cease;
and I will there talk with thee; when alone, sedate, and composed; so God sometimes brings his people into a low and humble state and condition, into the valley of humility, and there grants them communion with himself; see Ho 2:14; perhaps the allusion to a custom among the Jews of revealing secrets to others in fields and deserts, and such like solitary places; see Ge 31:4 x.
w “in istam convallem”, Junius Tremellius, Polanus, “in vallem”, Vatablus, Coeceius “in vallem, quasi fissum locum”, Starckius. x Vid. Menasseh Ben Israel, Spes Israelis, p. 110.
Fuente: John Gill’s Exposition of the Entire Bible
Introduction to the first prophetic announcement. – Eze 3:22. And there came upon me there the hand of Jehovah, and He said to me, Up! go into the valley, there will I speak to thee. Eze 3:23 . And I arose, and went into the valley: and, lo, there stood the glory of Jehovah, like the glory which I had seen at the river Chebar: and I fell upon my face. Eze 3:24 . And spirit came into me, and placed me on my feet, and He spake with me, and said to me, Go, and shut thyself in thy house. – is, without doubt, the valley situated near Tel-abib. Ezekiel is to go out from the midst of the exiles – where, according to Eze 3:15, he had found himself-into the valley, because God will reveal Himself to him only in solitude. When he had complied with this command, there appears to him there the glory of Jehovah, in the same form in which it had appeared to him at the Chaboras (Ezekiel 1:4-28); before it he falls, a second time, on his face; but is also, as on the first occasion, again raised to his feet, cf. 1:28-2:2. Hereupon the Lord commands him to shut himself up in his house – which doubtless he inhabited in Tel-Abib – not probably “as a sign of his future destiny,” as a realistic explanation of the words, “Thou canst not walk in their midst (Eze 3:25); they will prevent thee by force from freely exercising thy vocation in the midst of the people.” For in that case the “shutting of himself up in the house” would be an arbitrary identification with the “binding with fetters” (Eze 3:25); and besides, the significance of the address , and its repetition in Eze 4:1 and Eze 5:1, would be misconceived. For as in Eze 4:1 and Eze 5:1 there are introduced with this address the principal parts of the duty which Ezekiel was to perform, so the proper divine instruction may also first begin with the same in Eze 3:25; consequently the command “to shut himself up in his house” can only have the significance of a preliminary divine injunction, without possessing any significance in itself; but only “serve as a means for carrying out what the prophet is commissioned to do in the following chapters” (Kliefoth), i.e., can only mean that he is to perform in his own house what is commanded him in Ezekiel 4 and 5, or that he is not to leave his house during their performance. More can hardly be sought in this injunction, nor can it at all be taken to mean that, having shut himself up from others in his house, he is to allow no one to approach him; but only that he is not to leave his dwelling. For, according to Eze 4:3, the symbolical representation of the siege of Jerusalem is to be a sign for the house of Israel; and according to Eze 4:12, Ezekiel is, during this symbolical action, to bake his bread before their eyes. From this it is seen that his contemporaries might come to him and observe his proceedings.
Eze 3:25-27 The general divine instructions. – Eze 3:25. And thou, son of man, lo, they will lay cords upon thee, and bind thee therewith, so that thou canst not go out into their midst. Eze 3:26 . And I shall make thy tongue cleave to thy palate, that thou mayest be dumb, and mayest not serve them as a reprover: for they are a stiff-necked generation. Eze 3:27 . But when I speak to thee, I will open thy mouth, that thou mayest say to them, Thus sayeth the Lord Jehovah, Let him who wishes to hear, hear, and let him who neglects, neglect (to hear): for they are a stiff necked generation. – The meaning of this general injunction depends upon the determination of the subject in , Eze 3:25. Most expositors think of the prophet’s countrymen, who are to bind him with cords so that he shall not be able to leave his house. The words appear to support this, as the suffix in indisputably refers to his countrymen. But this circumstance is by no means decisive; while against this view is the twofold difficulty – firstly, that a binding of the prophet with cords by his countrymen is scarcely reconcilable with what he performs in Ezekiel 4 and 5; secondly, of hostile attacks by the exiles upon the prophet there is not a trace to be discovered in the entire remainder of the book. The house of Israel is indeed repeatedly described as a stiff-necked race, as hardened and obdurate towards God’s word; but any embitterment of feeling against the prophet, which should have risen so far as to bind him, or even to make direct attempts to prevent him from exercising his prophetic calling, can, after what is related in Eze 33:30-33 regarding the position of the people towards him, hardly be imagined. Further, the binding and fettering of the prophet is to be regarded as of the same kind with the cleaving of his tongue to his jaws, so that he should be silent and not speak (Eze 3:26). It is God, however, who suspends this dumbness over him; and according to Eze 4:8, it is also God who binds him with cords, so that he cannot stir from one side to the other. The demonstrative power of the latter passage is not to be weakened by the objection that it is a passage of an altogether different kind, and the connection altogether different (Hvernick). For the complete difference between the two passages would first have to be proved. The object, indeed, of the binding of the prophet in Eze 4:8 is different from that in our verse. Here it is to render it impossible for the prophet to go out of the house; in Eze 4:8, it is to prevent him from moving from one side to the other. But the one object does not exclude the other; both statements coincide, rather, in the general thought that the prophet must adapt himself entirely to the divine will – not only not leave the house, but lie also for 390 days upon one side without turning. – We might rather, with Kliefoth, understand Eze 4:8 to mean that God accomplished the binding of the prophet by human instruments – viz. that He caused him to be bound by foreigners (Eze 3:25). But this supposition also would only be justified, if either the sense of the words in Eze 3:25, or other good reasons, pronounced in favour of the view that it was the exiles who had bound the prophet. But as this is not the case, so we are not at liberty to explain the definite , “I lay on” (Eze 4:8), according to the indefinite , “they lay on,” or “one lays on” (Eze 3:25); but must, on the contrary, understand our verse in accordance with Eze 4:8, and (with Hitzig) think of heavenly powers as the subject to – as in Job 7:3; Dan 4:28; Luk 12:20 – without, in so doing, completely identifying the declaration in our verse with that in Luk 4:8, as if in the latter passage only that was brought to completion which had been here (Luk 3:25) predicted. If, however, the binding of the prophet proceeds from invisible powers, the expression is not to be understood literally – of a binding with material cords; – but God binds him by a spiritual power, so that he can neither leave his house nor go forth to his countrymen, nor, at a later time (Eze 4:8), change the position prescribed to him. This is done, however, not to prevent the exercise of his vocation, but, on the contrary, to make him fitted for the successful performance of the work commanded him. He is not to quit his house, nor enter into fellowship and intercourse with his exiled countrymen, that he may show himself, by separation from them, to be a prophet and organ of the Lord. On the same grounds he is also (Eze 3:26, Eze 3:27) to keep silence, and not even correct them with words, but only to speak when God opens his mount for that purpose; to remain, moreover, unconcerned whether they listen to his words or not (cf. Eze 2:4, Eze 2:7). He is to do both of these things, because his contemporaries are a stiff-necked race; cf. Eze 3:9 and Eze 2:5, Eze 2:7. That he may not speak from any impulse of his own, God will cause his tongue to cleave to his jaws, so that he cannot speak; cf. Psa 137:6. “That the prophet is to refrain from all speech – even from the utterance of the words given him by God – will, on the one hand, make the divine words which he utters appear the more distinctly as such; while, on the other, be an evidence to his hearers of the silent sorrow with which he is filled by the contents of the divine word, and with which they also ought justly to be filled” (Kliefoth).
This state of silence, according to which he is only then to speak when God opened his mouth for the utterance of words which were to be given him, is, indeed, at first imposed upon the prophet – as follows from the relation of Eze 3:25-27 to Ezekiel 4 and 5 – only for the duration of the period Eze 3:25 to Eze 5:17, or rather Eze 7:27. But the divine injunction extends, as Kliefoth has rightly recognised, still further on – over the whole period up to the fulfilment of his prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Eze 24:27 and Eze 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with reference to which it is said, that when the messenger should bring back the news of the fall of Jerusalem, his mouth should be opened and he should be no longer dumb. The reference in Eze 24:27 and in Eze 33:22 to the verse before us has been observed by most expositors; but several of them would limit the silence of the prophet merely to the time which lies between Ezekiel 24 and Eze 33:21. This is quite arbitrary, as neither in Ezekiel 24 nor in Ezekiel 33 is silence imposed upon him; but in both chapters it is only stated that he should no longer be dumb after the receipt of the intelligence that Jerusalem had been destroyed by the Chaldeans. The supposition of Schmieder, moreover, is untenable, that the injunction of Eze 3:25 refers to the turning-point in the prophet’s office, which commenced on the day when the siege of Jerusalem actually began. For although this day forms a turning-point in the prophetic activity of Ezekiel, in so far as he on it announced to the people for the last time the destruction of Jerusalem, and then spake no more to Israel until the occurrence of this event, yet it is not said in Eze 24:27 that he was then to be dumb from that day onwards. The hypothesis then only remains, that what was imposed and enjoined on the prophet, in Eze 3:26 and Eze 3:27, should remain in force for the whole period from the commencement of his prophetic activity to the receipt of the news of the fall of Jerusalem, by the arrival of a messenger on the banks of the Chaboras. Therewith is also connected the position of this injunction at the head of the first prophecy delivered to him (not at his call), if only the contents and importance of this oracle be understood and recognised, that it embraces not merely the siege of Jerusalem, but also the capture and destruction of the city, and the dispersion of the people among the heathen – consequently contains in nuce all that Ezekiel had to announce to the people down to the occurrence of this calamity, and which, in all the divine words from Eze 6:1-14 to Ezekiel 24, he had again and again, though only in different ways, actually announced. If all the discourses down to Ezekiel 24 are only further expositions and attestations of the revelation of God in Ezekiel 4 and 5, then the behaviour which was enjoined on him at the time of this announcement was to be maintained during all following discourses of similar contents. Besides, for a correct appreciation of the divine precept in Eze 3:26 and Eze 3:27, it is also to be noticed that the prophet is not to keep entire silence, except when God inspires him to speak; but that his keeping silence is explained to men, that he is to be to his contemporaries no , “no reprover,” and consequently will place their sins before them to no greater extent, and in no other way, than God expressly directs him. Understood in this way, the silence is in contradiction neither with the words of God communicated in Eze 6:1-14 to 24, nor with the predictions directed against foreign nations in Ezekiel 25-33, several of which fall within the time of the siege of Jerusalem. Cf. with this the remark upon Eze 24:27 and Eze 33:22.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The People’s Contumacy Predicted. | B. C. 595. |
22 And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. 23 Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face. 24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. 25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. 27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
After all this large and magnificent discovery which God had made of himself to the prophet, and the full instructions he had given him how to deal with those to whom he sent him with an ample commission, we should have expected presently to see him preaching the word of God to a great congregation of Israel; but here we find it quite otherwise. his work here, at first, seems not at all proportionable to the pomp of his call.
I. We have him here retired for further learning. By his unwillingness to go it should seem as if he were not so thoroughly convinced as he might have been of the ability of him that sent him to bear him out; and therefore, to encourage him against the difficulties he foresaw, God will favour him with another vision of his glory, which (if any thing) would put life into him and animate him for his work. In order for this, God calls him out to the plain (v. 22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, and was at this time out of humour with his work. And let us own ourselves for ever indebted to the mediation of Christ for this blessed intercourse and communion between God and man, between heaven and earth. See here the benefit of solitude, and how much it befriends contemplation. It is very comfortable to be alone with God, withdrawn from the word for converse with him, to hear from him, to speak to him; and a good man will say that he is never less along than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (v. 15); for those that know what it is to have communion with God cannot but prefer that before any converse with this world, especially such as is commonly met with. He went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; for God is not tied to places. Note, Those who follow God shall meet with his consolations, wherever they go. God called him out to talk with him, but did more than that: he showed him his glory, v. 23. We are not now to expect such visions, but we must own that we have a favour done us no way inferior if we so by faith behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord, 2 Cor. iii. 18.
II. We have him here restrained from further teaching for the present. When he saw the glory of the Lord he fell on his face, being struck with an awe of God’s majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet and heard what the Spirit whispered to him, which is very surprising. One would have expected now that God would send him directly to the chief place of concourse, would give him favour in the eyes of his brethren, and make him and his message acceptable to them, that he would have a wider door of opportunity opened to him and that God would give him a door of utterance to open his mouth boldly; but what is here said to him is the reverse of all this.
1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house, v. 24. He was not willing to appear in public, and, when he did, the people did not regard him, nor show him the respect he deserved, and as a just rebuke both to him and them, to him for his shyness of them and to them for their coldness towards him, God forbids him to appear in public. Note, Our choice is often made our punishment; and it is a righteous thing with God to remove teachers into corners when they, or their people, or both, grow indifferent to solemn assemblies. Ezekiel must shut up himself, some think, to give a sign of the besieging of Jerusalem, in which the people should be closely shut up as he was in his house, and which he speaks of in the next chapter. He must shut himself within his house, that he might receive further discoveries of the mind of God and might abundantly furnish himself with something to say to the people when he went abroad. We find that the elders of Judah visited him and sat before him sometimes in his house (ch. viii. 1), to be witnesses of his ecstasies; but it was not till ch. xi. 25 that he spoke to those of the captivity all the things that the Lord had shown him. Note, Those that are called to preach must find time to study, and a great deal of time too, must often shut themselves up in their houses, that they may give attendance to reading and meditation, and so their profiting may appear to all.
2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (v. 25), either (1.) As a criminal. They shall bind him in order to the further punishing of him as a disturber of the peace; though they were themselves sent into bondage in Babylon for persecuting the prophets, yet there they continue to persecute them. Or, rather, (2.) As a distracted man. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mark iii. 21. Perhaps this was the reason why he must keep within doors, because otherwise they would bind him, under pretence of his being mad, and therefore he must not go out among them. Justly are prophets forbidden to go to those that will abuse them.
3. Instead of opening his lips that his mouth might show forth God’s praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, v. 26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, there tongue might cleave to the roof of their mouth, Ps. cxxxvii. 6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. He shall not give them instructions and admonitions, for they are lost and thrown away upon them. He is before commanded to speak boldly to them because they are most rebellious (ch. ii. 7); but, since that proves to no purpose, he is now for that reason enjoined silence and shall not speak at all to them. Note, Those whose hearts are hardened against conviction are justly deprived of the mans of conviction. Why should not the reprovers be dumb, if, after long trials, it be found that the reproved resolve to be deaf? If Ephraim be joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, implying that unless he were dumb he would be reproving; if he could speak at all, he would witness against the wickedness of the wicked. But when God speaks with him, and designs to speak by him, he will open his mouth, v. 27. Note, Though God’s prophets may be silenced awhile, there will come a time when God will give them the opening of the mouth again. And, when God speaks to his ministers, he not only opens their ears to hear what he says, but opens their mouth to return an answer. Moses, who had a veil on his face when he went down to the people, took it off when he went up again to God, Exod. xxxiv. 34.
4. Instead of giving him assurance of success when he should at any time speak to the people, he here leaves the matter very doubtful, and Ezekiel must not perplex and disquiet himself about it, but let it be as it will. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; neither God nor his prophet shall be any losers by it; but the prophet shall be rewarded for his faithfulness in reproving the sinner, and God will have the glory of his justice in condemning him for not taking the reproof.
Fuente: Matthew Henry’s Whole Bible Commentary
EZEKIEL’S SECOND VISION OF THE GLORY OF THE LORD, v. 22-23
Verses 22, 23:
Verse 22 asserts that the “hand of the Lord,” was again placed. upon Ezekiel, who reported that the Lord called him to arise, (get up) from where he had sat among his own people in astonishment, and where he had again settled down, Eze 1:3. The Lord called upon him to go out and away into the plain, perhaps near Tel-abib (the open field), where He would talk to or commune with him further, much as the Lord spoke again and again to His missionary Paul, Act 9:4-6; Act 13:2; Act 16:9-10; Act 26:12-20; 1Co 15:58; Gal 6:9; Eph 2:10.
Verse 23 certifies that Ezekiel immediately obeyed and went away into the plain and there appeared bodily before him “the glory of the Lord,” even His brilliant glory upon the throne, which he had formerly seen by the river Chebar, Eze 1:1; Eze 1:27-28. In holy reverence he then fell upon his face, much as Peter, James and John did at the transfiguration of our Lord, Mat 17:1-8; Luk 9:31-35.
Fuente: Garner-Howes Baptist Commentary
God seems in some way to play with his Prophet, when he sends him about, and apparently changes his plan. For the duty of teaching was previously imposed upon the holy man, but now he is commanded to go abroad, and afterwards God orders him to shut himself up at home. Hence this variety seems like a change of plan, when God first commands his servant to speak, and afterwards to be silent. But it is by no means doubtful that, by this method, the authority of the Prophet was confirmed, when God evidently governed his tongue, whether for speech or silence. For although he was created a teacher, yet he restrained himself till God should suggest what he was to say. Afterwards he was ordered to be silent, and obeyed God; then when God dictated words, and commanded him to go forth in public, he began to discharge his office. Now, if he had begun to speak directly upon his appointment, too great levity might be objected against him; but when he showed his alacrity, and yet remained silent during God’s pleasure, greater weight was added to his teaching.
Now we understand to what purpose the hand of God was upon him By the hand of God his power is understood; for that exposition is cold, as I have before observed, which interprets the hand of God as the prophetic office. He perceives, then, that he was impelled by the secret virtue of God. Lastly, the hand of God is nothing else but the agitation of the Spirit, since the Prophet felt that he was not carried forward by human power, or by any arbitrary impulse, tie says, therefore, the hand of Jehovah was upon me, and he said to me arise, and go forth to the plain, that I may speak there with thee. Ezekiel could not but suppose that he was led forth to proclaim immediately God’s commands to the people. But in this opinion he was mistaken, because, as we shall see, he was brought forth into the midst that he should immediately shut himself up at home. But before he says this, he says that he went forth We see hove submissive he was whenever God sent him. And this is worthy of notice, because unless God’s calling please us, and our sense approve (80) it, we fly back, or at least put it off. But the Prophet had a just excuse, according to human judgment, for turning his back with some color of reason; for God had often addressed him already, and as yet without fruit. But now, although he is hitherto held in suspense, yet God does not pronounce what he wishes him to do; yet he goes out into the plain, because God commanded him. We are taught by this example, even if the result of things is hidden from us, that as soon as God issues any command, we must obey, even if our senses refuse, yet we ought so to obey him as to follow whenever he calls, even if our doing it seems not only in vain, but ridiculous. But God did not address him in vain when he appeared in his glory, for the appearance of the glory of God ought to satisfy a holy man, although all other things should fail. He saw the glory of God, as it were, near the river Chebar; whence we gather, that. the vision was not fixed to any definite place. God, therefore, appeared once above the bank of the river to his servant, and then in the plain. As to his saying he fell on his face, I have previously explained what he means. It must necessarily happen that the faithful, who are impressed with a serious fear of God, should dread his appearance. The impious, also, are compelled to fear God, but afterwards they grow hardened, and although they are rendered almost lifeless, the stupor which follows extinguishes all sensation. But the fear which the faithful feel from the appearance of God is joined with reverence. Thus also Ezekiel fell on his face, so as not to rise again until the Spirit raised him up, as it follows afterwards.
(80) Calvin’s Latin — “ Quia nisi nobis arrideat Dei vocatio, et sensus noster subscribat.” The French is — Pource que si la vocation de Dieu ne nons vient a gre, et que nostre sens l’approuve.
Fuente: Calvin’s Complete Commentary
2. PROPHETIC THRALDOM (Eze. 3:22-27)
EXEGETICAL NOTES.A fresh impulse from the Lord impresses upon Ezekiel another characteristic of his mission. By eating the roll he was taught that his words should be those of the Spirit of God; by being a watchman, that he must speak boldly and without fear of consequences. Now he is to learn that there is a time to be silent as well as a time to speak, and that both are appointed by God.Speakers Com.
Eze. 3:22. The hand of the Lord was there upon me. The people amongst whom Ezekiel sat had not been altered by seeing his strange condition, and the divine power, which had impelled him to go to them, now impels him to go from them, into the plain, or, better, valley, as in chap. Eze. 37:1probably the same depression of ground as this near Tel-abib.
Eze. 3:23. And behold the glory of the Lord stood there. The same manifestation of majesty, which had commissioned him, again appears to warrant him to hear, speak, act as His messenger.
Eze. 3:24. Then the Spirit entered into me, as the power which enables men to accept communications from the Lord, and which fulfilled the pledge of Eze. 3:22. And he spake with me, and said unto me, Go, shut thyself within thine house. Ezekiel was to be a sign unto the people, and here is commanded to do that which would be a symbol to teach them. In Eze. 3:15 he had sat astonished among them seven days, but he is not to do so again. They are to be taught by the fact that he had withdrawn into the privacy of his own house. Thus isolated he preaches to them through their eyes at any rate.
Eze. 3:25. They shall put bands upon thee. This shows that the people had access to the prophet within his house; but it is not to be taken literally. If the they refer to the captives, the phrase will express the idea that their rebelliousness would interfere with the prophets mission and hinder its developmentas was illustrated in after-times with respect to the mission of One greater than Ezekiel: He did not many mighty works there because of their unbelief. But the reference is probably to the procedure of the Lord Himself, since in chap. Eze. 4:8 it is said, I will lay bands upon thee. Of what efficacy they will be is indicated in the words, and thou shalt not go out among them. This is not merely a result from the binding, it is rather a command of the Lord. Ezekiel is not to consider himself free to do as he likes. He must confine himself strictly to his house; on no account to sit where his people sit, for to do so would be to obliterate the lesson given by his isolation.
Eze. 3:26. This lesson is further inculcated by enforced silence. Thou shalt not be to them a reprover, a man who will endeavour to convict them of their sins, except so far as and how I direct thee. They are not always in a state fit to hear rebukes, for they are a rebellious house, and nothing effective can be accomplished as yet.
Eze. 3:27. When I speak with thee I will open thy mouth. The time to declare the Lords mind will come, and then Ezekiel must openly and boldly announce what he receives from Him to communicate. It does not seem that this temporary restraint hindered verbal statements about ordinary matters, but only those which came to him in the word of the Lord. His silence or his utterance of the divine message was to be dependent on the express sanction of his Lord. Thus when his tongue cleaves to the roof of his mouth, when he cannot speak the words given him by God, if his mouth is opened the words he utters will appear the more distinctly divine. The divine injunction extends over the whole period which ends in the fulfilment of the prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Eze. 24:27 and Eze. 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with reference to which it is said, that when the messenger should bring back the news of the fall of Jerusalem, his mouth should be opened and he should be no longer dumb.Keil.
HOMILETICS
RESTRAINTS IN SERVING THE LORD
I. They are often experienced. The whole course of the history of the kingdom of God, as traced in the Old Testament, may be pointed to as showing that the godly, whose service is outlined therein, met with recurring impediments to their efforts. The like feature is observed in the New Testament. Every true life for Christ, at one step or another, verifies the expression of Paul, Without are fightings, within are fears.
1. The restraints may be in the servants. They may be ready to spread the gospel, but are forbidden to enter the door which is apparently opened, or are afflicted with disease and unable to enter, or are prostrated in their energies by some domestic event and unfit to enter. In such and similar cases they must not conclude that they have offended the Lord because silence is imposed on them; they are not to write bitter things against themselves; they are to bow in acquiescence and wait till God open their lips.
2. The restraints may be from those for whom the service is required.
(1.) They may become violent against the persons who stand up for the rights of God. A prophet like Jeremiah was cursed by every one, and cast into a miry dungeon; an apostle like Paul was mobbed, beaten and imprisoned, and unnumbered injuries have been committed against less-known followers of Him who was crucified by wicked hands.
(2.) Or the people may be rebellious in heart. It was because of this their state that Ezekiel was shut up and trammelled. The soil, into which the seed of the kingdom was to be cast, had not those elements in it which would act upon and vitalise the germs. The gospel is unproductive in many a sphere, not because it is not plainly and faithfully set forth, but because men are irresponsive and unimpressed. They reject the medicine which would bring them health and cure. Such sad conditions should not prevent further efforts for the redemption of souls, though former ones have been made apparently in vain. We must not repress our longings for a change. We must watch as servants who wait for the Lord.
II. The restraints are under the direction of the Lord. He concerns Himself with every matter relating to His kingdom amongst men. The enforced silence and disablement of the prophet and the gross heart of the people are controlled for His righteous and good ends.
1. Traces of His working are perceptible. Restraints are felt teaching His suffering servants to be patient, vigilant for Him, and so qualifying for future action and future reward. If we suffer with Him we are glorified together. Also by those restraints the evil which lies in hearts is disclosed. Their enmity to God is elicited. Their hardness becomes more intense. Blinded thus, they lead the blind and provoke God to send a famine of His Word. What more deplorable state can a lost traveller be in than that in which he can be no longer tracked by the guides who go in search of him? What more painful illustration of their state can there be than when the wicked and the righteous hear warnings no more?
2. Hopes of His working may be entertained. When men make void His law, that is a time to ask God to do special work. The restraints which lie in the prophets disablement or the peoples sin will not always continue to press. God will not be served only by silence. He will open a door of utterance, and again send forth His words to the people that He may prove whether there is yet a heart in them which will take heed how they hear.
III. Restraints may be associated with communion between the Lord and His servants.
This fact is brought to pass
1. By a fresh consciousness of God in His service. When His faithful followers are troubled on every side, they often realise the power of God and the preciousness of Christ; when they are weak, then are they strong through His grace. He seems to come nearer to them, and they say, Thou holdest me by my right hand.
2. By a deepened conviction that He who has led them is the same for ever. Ezekiel is not left to remember that he had seen the glory of the Lord; it is shown to him again. He learns that God is all that He was. The glory of Christ which we see when He is first revealed in us, the glory which moved us to consecrate our lives to Him and His work on earth, that glory will be shown again and again, if we wait for Him. It is not the memory of a first love which is to sustain us in suffering and duty; it is a renewed sight, day by day. We are prostrated before His glory, but we, beholding that glory, shall be changed into the same image, from glory to gloryfrom the glory of suffering for Christ to the glory of reigning with Christ.
3. By the power of the Holy Spirit. He is given to dwell in our body as His temple. He takes the things that are Christs and shows them to us. He teaches to profit, and we receive power, love, and a sound mind. The efficacy of all true ministry depends on His energy. It is as the servants of the Lord live in the Spirit and walk in the Spirit that they adequately fulfil the mission to which they are called. And since He is freely and fully promised for the askingas the gift of a father to his childrenwhat sorrow and shame may not affect us who might have received so much of His power and yet have been satisfied with so little! Is the Spirit of the Lord straitened? Are these His doings?
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
IV. THE RESTRICTION ON SERVICE 3:2227
TRANSLATION
(22) And the hand of the LORD came upon me there, and He said unto me, Rise, go out into the plain, and there I will speak with you. (23) And I arose and went out unto the plain, and behold there the glory of the I,ORD was standing as the glory which I saw beside the river Chebar; and I fell upon my face. (24) And the Spirit came on me and made me stand upon my feet, and He spoke to me, and said unto me, Go shut yourself up in the midst of your house. (25) And as for you, son of man, behold fetters will be placed upon you, and you shall not go out in their midst. (26) And your tongue shall cleave unto the roof of your mouth so that you will be dumb and you shall not become to them a man of reproof for they are a rebellious house. (27) But when I speak with you, I will open your mouth, and you shall say unto them, Thus says the Lord GOD. The one who hears, let him hear, and the one who desists let him desist; for they arc a rebellious house.
COMMENTS
The protracted period of commissioning comes to an end in this paragraph.[131], [132] Following the lesson at Tel-abib the hand of the Lord, i.e., the power and guiding influence of God,[133] came upon Ezekiel. He was told to go out into the plain. There God would teach Ezekiel yet another lesson about his ministry (Eze. 3:22). The word plain means literally valley, the area between two mountains. This may well have been a site frequented by Ezekiel in his periods of solitude.[134] It may well have been in this same valley that Ezekiel later received his vision of dry bones (Eze. 37:1).
[131] According to the great Jewish commentator Kimchi, none of the incidents in chapters 111 were performed, but were only suggested to Ezekiel in his vision. According to this view, Eze. 3:22-27 serves as introduction to chapters 424.
[132] Some commentators postulate a time gap between Eze. 3:21 and Eze. 3:22 during which Ezekiel conducted a ministry as a Watchman. The chronology of the book doe not allow for a significant interval at this point.
[133] Cf. Blachwood (EPH, p. 54) who thinks the hand of the Lord refers to an inward, spiritual experience. Blackwood follows Davidson in contending that Ezekiels trip to the plain did not involve any physical motion.
[134] Taylor. TOTC, p. 72.
Ezekiel complied with the divine command. When he reached the designated spot he saw a second vision of the glory of the Lord. The vision was very much like that which he had seen by the Chebar. While modern commentators seem to focus on the various aspects of the heavenly throne-chariot the wheels and living creatures Ezekiel sums up the whole of that vision by his reference to the One who rode the chariot the glory of the Lord. As on the earlier occasion, Ezekiel reacted to this majestic manifestation by falling on his face (Eze. 3:23). Again the Holy Spirit entered into Ezekiel giving him the strength and confidence to stand on his feet.
Ezekiel now received a new command. He was told to shut himself within his house (Eze. 3:24). There he would be bound with fetters (Eze. 3:25). NO evidence exists that Ezekiel was ever literally bound by his auditors. The fetters must be symbolic or metaphorical of self-imposed (or God-imposed) restraint. It would appear that Ezekiels movements outside his house were to be severely restricted, if not actually curtailed.
Divine restrictions were placed upon the speech of Ezekiel as well as on his movements. His tongue would cleave unto the roof of his mouth. Because of the rebelliousness of the house of Israel the prophet should and would be silent. During that period of self-imposed (or God-imposed) dumbness he would not serve as a man of reproof to them. This ministry of silence seems to have been intended to demonstrate to the exiles that they were indeed a rebellious house (Eze. 3:26)[135]
[135] Keil (SCOT, I. 65) suggests that the silence also was designed to help prepare Ezekiel for the successful performance of his ministry.
The interpretation of the present paragraph is extremely difficult. The problem lies not so much in what is said though that is difficult enough but in the timing of it. How can the previous commands to preach the word be squared with the thought that Ezekiel was to be dumb? How can his being bound with cords be harmonized with subsequent chapters which show him moving about freely? Those who have wrestled with these questions may be divided into two broad categories.
First, there are those who think in terms of a literal period of silence. Even among those who hold to a literal period of silence at least four different positions have been taken
1 Some think the episode is chronologically out of place and that this command in reality was issued after chapter 24. The passage has been placed in its present position because of topical considerations, It does, after all, partake of the nature of a commission.
2 Others would suggest that there was a period of dumbness prior to the launching of the ministry of proclamation. This would be the obvious solution to the problem were it not for the difficulty of finding time for such a period of dumbness in the known chronology of Ezekiels life.
3 David Kimchi offered the intriguing suggestion that the silence was divinely imposed so as to prevent Ezekiel from speaking until he had received the entire revelation which God reveals in chapters 111. In other words, he was not to speak prematurely.
4. Finally, there are those who suggest that the silence was the first of a series of prophecies which Ezekiel acted out.
A second broad category of commentators see the fetters on Ezekiel as symbolic or metaphorical. These scholars see the restraint upon the prophet as a symbol of the extreme and bitter opposition of his fellow exiles to his prophesying. Ezekiel was to preach, but the exiles would not listen. Since no real communication would take place, it would be as though Ezekiel were dumb. Still others interpret the entire passage as saying simply that Ezekiel would refuse to speak to his neighbors about ordinary matters. He would speak only when he had a divine revelation.
In view of this plethora of interpretations, what can be said about the true import of this passage? Taken at face value the words seem to mean that Ezekiel would only communicate with his fellow exiles at such times as he had a divine communication to share with them.[136] From time to time God would commit to His Watchman a revelation which was to be passed on to the captives. Ezekiel was to preface every spoken word with Thus says the Lord (Eze. 3:27),
[136] The dumbness was therefore unlike that imposed on Zechariah the father of John the Baptist (Luk. 1:20).
The silence of Ezekiel was to last for a limited time. When Jerusalem fell six years later the restraints were removed from the prophet (Eze. 33:22).[137] This was, to use the language of Taylor, ritual dumbness. Ezekiel did not suffer from catalepsy or some nervous disorder. Rather the idea is that he was to speak only when under a divine compulsion to do so.
[137] There are two references along the way to the prophets silenceEze. 24:27 and Eze. 29:21.
The reaction of men to these God-given pronouncements would confirm men in their attitude toward God. Men would either hear and obey it, or they would ignore and despise it (Eze. 3:27). In the former case they would find grace and favor; in the latter, condemnation and judgment. By his preaching and non-preaching Ezekiel was again and again to confront his auditors with the life and death alternatives.
Fuente: College Press Bible Study Textbook Series
(22) The hand of the Lord was there upon me.The prophets week of silent meditation being past, and the charge of responsibility given, the constraining power of God again comes upon him, and sends him forth to the final act of preparation for his work.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SECOND VISION OF THE “GLORY OF THE LORD,” Eze 3:22-27.
The argument of Jehovah seems to have brought Ezekiel to a partial realization of his duty, but it needed another talk and another vision to empower him for the work. After this second vision (which may have occurred some time after the argument just given) there are no further signs of heat or bitterness, and the manner in which he is addressed proves that his spirit had undergone a change.
Fuente: Whedon’s Commentary on the Old and New Testaments
22. The hand of the Lord was there upon me He was still under divine compulsion. He felt God’s presence even when his glory was absent. He knew the power of the omnipotent Hand.
Go forth into the plain This is either a continuance of the vision (Smend), or else, as we think, it is a command to come out where he can be alone with God.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Further Vision ( Eze 3:22-27 ).
‘And the hand of Yahweh was there upon me, and he said to me, “Arise, go out into the valley, and I will talk with you there.’
This probably occurred after the passing of a short period of time in which Ezekiel had told the people what God had previously said. It could not be a very long period for the period from Eze 1:2 – the fifth day of the fourth month of the fifth year- to Eze 8:1 – the fifth day of the sixth month of the sixth year – was only about 442 actual days (assuming a thirteen month year, see on Eze 4:5) and at least 390 (and possibly 430) of them were passed lying on his left and right sides for the punishment of Israel and Judah (Eze 4:5-6). His message had been variously received, but from most it seemed that he received short shrift, they were not impressed. Indeed they may well have seen him as mad. So it was now time for the second stage in God’s plan.
The ‘hand of Yahweh’ upon him leads us to expect something special and once again he was to receive a glorious vision. But first God sent him somewhere alone, ‘into the valley (cleft)’, where he could again meet God.
Fuente: Commentary Series on the Bible by Peter Pett
The renewal of the vision by the river Chebar, seems to have been intended for the encouragement of the Prophet; and serves to show, what a gracious regard and attention the Lord is always manifesting to his ministering servants. It speaks the same language, though not in the same way as, in after ages, the Redeemer expressed himself by, when he said, Lo! I am with you always, even unto the end of the world, Mat 28:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 3:22 And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.
Ver. 22. And the hand of the Lord, ] i.e., The Spirit of the Lord, whereby he led his prophet into all truth and holiness.
Arise, go forth into the plain.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 3:22-27
22The hand of the LORD was on me there, and He said to me, Get up, go out to the plain, and there I will speak to you. 23So I got up and went out to the plain; and behold, the glory of the LORD was standing there, like the glory which I saw by the river Chebar, and I fell on my face. 24The Spirit then entered me and made me stand on my feet, and He spoke with me and said to me, Go, shut yourself up in your house. 25As for you, son of man, they will put ropes on you and bind you with them so that you cannot go out among them. 26Moreover, I will make your tongue stick to the roof of your mouth so that you will be mute and cannot be a man who rebukes them, for they are a rebellious house. 27But when I speak to you, I will open your mouth and you will say to them, ‘Thus says the Lord GOD.’ He who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.
Eze 3:22 The hand of the LORD See notes at Eze 3:14.
This is similar to Eze 2:1. YHWH is initiating contact and preparing to communicate revelation.
1. Arise, BDB 877, KB 1086, Qal IMPERATIVE
2. Go out, BDB 422, KB 425, Qal IMPERATIVE
3. I will speak to you, BDB 180, KB 210, Piel IMPERFECT
Eze 3:23 I got up and went out on the plain and behold the glory of the LORD was standing there This experience was a major theological revelation. God’s glory and presence were not limited to Palestine or the Temple. The exiles needed to know this. First, that God had not abandoned them and second, that God was not limited to the Holy Land!
Notice how glory is personified as standing. The terms glory and name both stand for the personal presence of YHWH. See Special Topic: The Name of YHWH .
Eze 3:24 The Spirit then entered me This is the same spirit that controlled the living being of chapter 1 (cf. Eze 1:12; Eze 1:20-21). It is the same spirit that entered Ezekiel and caused him to stand in Eze 2:1-2. It is a way of referring to God Himself. Notice He spoke with me and the obvious antecedent is the Spirit.
The Spirit of God is active in the OT in equipping humans to perform divine tasks or assignments.
1. design and building of the tabernacle, Exo 31:3; Exo 35:31
2. military deliverers, Jdg 6:34; Jdg 11:29; Jdg 13:25; Jdg 14:6; Jdg 14:19; Jdg 15:14
3. political leaders, 1Sa 10:10; 1Sa 11:6; 1Sa 16:13; 2Sa 23:2
4. prophets, 1Ki 18:12; 1Ki 18:46; 2Ki 2:16; Eze 2:2; Eze 3:12; Eze 3:14; Eze 3:24; Eze 8:3; Eze 11:24; Eze 37:1; Eze 43:5; Mic 3:5
5. Messianic, Isa 11:2; Isa 42:1; Isa 61:1; Luk 4:18-19
Go, shut yourself up in your house Notice how specific God’s message is. Ezekiel is claiming that his dramatic acts are direct commands from YHWH.
1. go, BDB 97, KB 112, Qal IMPERATIVE
2. be shut up, BDB 688, KB 742, Niphal IMPERATIVE
Eze 3:25 The question is, who does the PRONOUN they refer to?
1. other Jewish exiles
2. the Babylonian army besieging Jerusalem (cf. Eze 4:8)
Whatever the exact meaning, it is clear from the context that there will be opposition to Ezekiel’s message (cf. Eze 3:26-27). Ezekiel is declaring the complete destruction of Jerusalem and the Temple and the exile, which was not a popular message.
Eze 3:26 I will make your tongue stick to the roof of your mouth In context this is highly unusual, since God is commanding him to tell the message, but it may communicate the truth that the prophet is only to speak when God speaks. There will be a specific time to speak (cf. Eze 24:27; Eze 33:22). This reference to a divine silence is seen again in chapter Eze 24:27 : Eze 29:21; Eze 33:22.
This verse concludes with two commands.
1. let him hear, BDB 1033, KB 1570, Qal IMPERFECT used in a JUSSIVE sense
2. let him refuse (lit. cease), BDB 292, KB 292, Qal IMPERFECT used in a JUSSIVE sense
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
plain = valley.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 3:22-27
Eze 3:22-27
“And the hand of Jehovah was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose and went forth into the plain: and, behold, the glory of Jehovah stood there, as the glory which I saw by the river Chebar; and I fell upon my face. Then the Spirit entered into me, and set me upon my feet; and he spake with me, and said unto me, Go, shut thyself within thy house. But thou, son of man, behold, they shall lay hands upon thee, and shall bind thee with them, and thou shalt not go out among them: and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah; he that heareth let him hear; and he that forbeareth let him forbear: for they are a rebellious house.”
FINAL INSTRUCTION IN THE COMMISSION (Eze 3:22-27)
The conclusive instruction for Ezekiel in his divine commission was thus described by Barnes: “Here he learns that there is a time to be silent as well as a time to speak, and that both are appointed by God.”
Some scholars interpret this final paragraph as a reference to some affliction suffered by Ezekiel, such as epilepsy, aphasia, or temporary madness, and that he had to be restrained by the people. We do not accept that. “All of the various expressions of restraint here are figurative and have the meaning that God restrained Ezekiel for a while with the instruction that he was to open his mouth only in his house to those who consulted him privately.”
“The glory of the Lord stood there …” (Eze 3:23) Taylor noted that, “This expression sums up the whole of the vision seen in chapter 1; and the abiding recollection was not of the accoutrements of the heavenly chariot-throne, but of the One who sat upon it.” This accords with our own view that this is the conclusion of the commission.
Some have suggested that perhaps this paragraph might be misplaced; but Beasley-Murray defended the meaning of it as appropriate enough where it stands.
Howie’s conclusion regarding this final paragraph is that, “Ezekiel acted the part of a prisoner, his actions thus symbolizing the destruction of Jerusalem. It was only upon God’s specific commandment that he spoke in public.”
Ezekiel’s Call and Warning to Israel – Eze 2:1 to Eze 3:27
Open It
1. What task have you had to perform even though it seemed unlikely to produce results?
2. What were some of the ways you manifested youthful rebellion?
3. How would you describe the longest period you have ever maintained silence?
Explore It
4. What mission did God assign to the prophet Ezekiel? (Eze 2:3-5)
5. What images did God use to describe the reception Ezekiel was likely to get for his message? (Eze 2:6)
6. What warning did God give Ezekiel concerning his own behavior? (Eze 2:8)
7. What did God command Ezekiel to do with the scroll He presented to him? (Eze 2:8-9; Eze 3:1-2)
8. How did the scroll taste to Ezekiel when he ate it? (Eze 3:3)
9. Who did God know would have been more receptive to His word than His own people? (Eze 3:5-7)
10. What did God promise to do for Ezekiel in the face of the stubbornness of the Jews? (Eze 3:8-9)
11. Where were the Jews to whom Ezekiel carried Gods message? (Eze 3:10-11)
12. What was Ezekiels experience of the glory of God when God had finished speaking to him? (Eze 3:12-13)
13. How did Ezekiel describe his state of mind after being commissioned by God? (Eze 3:14-15)
14. What was Ezekiels role in relation to Israel? (Eze 3:17)
15. How did God explain Ezekiels accountability for speaking Gods Word to a wicked man? (Eze 3:18-19)
16. Under what circumstances would Ezekiel be accountable for the death of a righteous person? (Eze 3:20-21)
17. What experience did Ezekiel have again after his seven days of mourning? (Eze 3:22-23)
18. How did God establish when Ezekiel was to speak or remain silent? (Eze 3:24-27)
Get It
19. In what ways could your church share Gods characterization of Israel as “obstinate” and “hardened”?
20. How does your concern for the reactions of others affect your desire to do what God wants?
21. What is most difficult about confronting someone about his or her faults?
22. Why do you suppose the scroll containing Gods words of “lament and mourning and woe” tasted good to Ezekiel?
23. What is the Christians responsibility with regard to unbelievers or believers who fall into sin?
24. Why was it appropriate for Ezekiel to follow the traditional actions of mourning?
25. Why is it important that God emphasizes the responsibility of individual choice?
Apply It
26. What nagging area of rebellion can you ask God to change in you this week?
27. For what rebellious or unbelieving friend or neighbor can you begin to pray, looking for an opportunity to warn him or her of Gods righteous judgment and tell him or her of Gods mercy?
Fuente: Old and New Testaments Restoration Commentary
the hand: Eze 3:14, Eze 1:3, Eze 37:1
Arise: Eze 8:4, Act 9:6
Reciprocal: Exo 33:9 – talked 2Ki 3:15 – the hand 1Ch 28:19 – by his hand upon me Eze 8:1 – that the Eze 33:22 – the hand Eze 40:1 – hand
Fuente: The Treasury of Scripture Knowledge
Eze 3:22. The foregoing speech was made to the prophet while he was in the midst of his people near the river Cliebar. Now the Lord wishes him to go away into a plain for further inspired communications. Plain Is from niQAH and Strong defines it, “Properly a split, i.e. a wide level valley between mountains.” It would be a place secluded and thus a suitable one for a private conversation between the prophet and God,
Fuente: Combined Bible Commentary
Eze 3:22-27. And the hand of the Lord was there upon me Namely, at Tel-abib. I felt a divine power acting upon me as before: see on Eze 1:3. And he said, Arise, go forth into the plain Withdraw from the multitude, and retire to a place more private, and fit for contemplation, and the reception of divine communications. Then I arose As I was commanded; and the glory of the Lord stood there The same glorious vision and representation of Gods majesty, which I had seen before, (Eze 1:28,) were manifested to me again. Then the spirit entered into me The spirit, power, or influence of God came upon me in an extraordinary manner; and set me upon my feet Raised me up after I had fallen on my face; and spake with me This should be rendered, And he spake with me: for the verb is in the masculine gender. The spirit or power, which now entered into him, is distinguished from the divine glory, or Shechinah, which the prophet saw, as it is also very plainly Eze 2:2. And said, Go, shut thyself within thy house From public view, and to receive further instructions. Or, as some think, symbolically to represent the siege of Jerusalem. Behold, they shall put bands upon thee The LXX. read , , bands shall be put upon thee, and they shall bind thee with them. So also the Vulgate. Some think this was done by the captive Jews at Tel- abib, and that they bound him as a criminal, and disturber of the peace, in order to the punishing of him. Others suppose his domestics bound him, as thinking him out of his right mind. But it is more probable, comparing this passage with chap. Eze 4:8, that the meaning is, as Bishop Newcome observes, that his friends or servants bound him by his order; namely, more fully to express the shutting up of the Jews in Jerusalem by the siege. And thou shalt not go out among them Thou shalt not go abroad among the people, but continue thus shut up. And thou shalt be dumb For some space of time I will withhold revelations from thee, and thou shalt say nothing to the people by way of admonition or reproof. For they are a rebellious house They are an obstinate, refractory people, who will give no heed to thy words. But when I speak with thee Or, when I have spoken to thee; that is, revealed to thee the knowledge of what is to come, or have communicated to thee what I intend to be declared to them; I will open thy mouth Give thee the power of speaking such things to them as it is my pleasure should be set before them. He that heareth, let him hear This is the last warning I shall give them, and they must take it as such, and either give heed to and obey what is said to them, and so avoid the impending evil; or neglect it at their peril, and take the consequence which shall follow. These words, it seems, were spoken to Ezekiel only, and are not any part of the message which he was to deliver to the people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Eze 3:22-27. A Period of Silence.Another ecstatic mood falls upon Ezekiel, accompanied by a vision similar to the former (ch. 1) but not this time described. The Divine voice seems to decree for him a period of temporary silence and inactivity. Perhaps Eze 3:25 should read, I will lay bands on thee and bind thee: at any rate, he is restrained in some way, whether, as some suppose, by some physical disability (e.g. catalepsy) or merely by the angry incredulity of his hearers, from proclaiming his message in public. He does not open his mouth, except in his own house to those who consult him privately (cf. Eze 8:1), until his message is confirmed by the fall of Jerusalem (Eze 33:21 f.).
Fuente: Peake’s Commentary on the Bible
3:22 And the {m} hand of the LORD was there upon me; and he said to me, Arise, go forth into the plain, and I will there talk with thee.
(m) That is, the Spirit of prophecy.
Fuente: Geneva Bible Notes
6. Ezekiel’s muteness 3:22-27
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
While Ezekiel was among the exiles in Tel-abib, the Lord directed him to go out to the nearby plain where the Lord promised to speak with him (cf. ch. 1; Act 9:6; Gal 1:16-17).