26<\/strong>. I will make thy tongue cleave<\/em> ] The restraint imposed by the opposition of the people is acquiesced in by God, it is part of his purpose. His providence will meantime be the best teacher of the people. The prophet’s “dumbness,” however, is compatible with much speaking at least by signs to those who will hear. He is “dumb” in the sense of the Psalmist, “I was dumb, not opening my mouth, because thou didst it” (Psa 39:9<\/span>; Isa 53:7<\/span>; cf. Eze 24:27<\/span>; Eze 33:22<\/span>).<\/p>\n And I will make – <\/B>Rather, Then will I make. One action is the consequence of the other. Because the people would silence the prophet, God to punish them will close his mouth (compare Isa 6:9<\/span>; Mat 13:14<\/span>).<\/P> <\/p>\n Eze 3:26-27<\/span><\/p>\n That thou shalt be dumb.<\/em><\/p>\n<\/p>\n The silent system<\/strong><\/p>\n After so many years of uninterrupted activity, to be imprisoned, to be silenced, and almost incapable of writing or reading, is mere wearisome than even the pain that often accompanies it; and yet, hence the following instruction may be gathered:–<\/p>\n 1. <\/strong>How much activity belongs to some natures, and that this nature is often mistaken for grace.<\/p>\n 2. <\/strong>How much we are called to suffer, as well as to do, the will of God. When I have bid one of my children to sit down quietly, and remain silent during my pleasure, I enjoin him a more difficult task than the most active service; and yet I expected it to be done, because I ordered it. How is it that I have not yet learned to sit still, when I am told? <\/em>(R. Cecil.<\/em>)<\/p>\n<\/p>\n He that heareth let him hear.<\/strong>—<\/em><\/strong><\/p>\n The Word of God not to be altered<\/strong><\/p>\n The prescriptions of a physician must not be altered, either by the apothecary or the patient; so we, the preachers, must not alter Gods prescriptions, neither must you, the hearers. We must not shun to declare, nor you to receive, The whole counsel of God..<\/p>\n Verse 26<\/span>. I will make thy tongue cleave to the roof of thy<\/B><\/I> <\/B>mouth<\/B><\/I>] I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.<\/P> <\/p>\n Either by forbidding thee to speak, I will make thee as dumb as if thy tongue did cleave to the roof of thy mouth; or possibly God did suspend his influence, and leave the prophet dumb, as one who could not move his tongue, the use whereof is taken away. <\/P> A reprover; a man to reprove (as Heb.); shalt tell them as little of their faults and danger as a dumb man can do. God hereby giving the prophet some respite, signifying the future state of the Jews would be such they should no more dare to mutter or whisper; and punishing the refractory deafness of the Jews with taking away their reprover, &c. <\/P> A rebellious house: see Eze 2:5<\/span>,7<\/span>. <\/P> <\/p>\n 26. I will make my tongue . . .dumb<\/B>Israel had rejected the prophets; therefore God deprivesIsrael of the prophets and of His wordGod’s sorest judgment(1Sa 7:2<\/span>; Amo 8:11<\/span>;Amo 8:12<\/span>).<\/P><\/p>\n And I will make thy tongue cleave to the roof of thy mouth<\/strong>,<\/p>\n that thou shall be dumb<\/strong>,…. Which is to be understood not literally, as if he was really struck dumb, as Zechariah was; see Eze 4:9<\/span>; but that such silence should be charged upon him by the Lord, that he should be as if his tongue cleaved to the roof of his mouth, as Kimchi interprets it, and as if he was a dumb man: and so the Septuagint version renders it, “I will bind thy tongue”; lay an embargo upon it, that is, it shall be silent; and this sense is confirmed by what follows:<\/p>\n and shall not be to them a reprover<\/strong>; which was in judgment to them, and a giving them up to their own hearts’ lusts; for, though reproofs were disagreeable to them, and they chose to be without them, yet they were necessary for them, and might have been useful to them; but they provoking the Lord, he takes away his word from them, and commands his prophet to be silent, and let them alone, to go on in their sins without control; which was a sore judgment upon them:<\/p>\n for they [are] a rebellious house<\/strong>; [See comments on Eze 2:5]<\/span>.<\/p>\n But he now adds, I will fix thy tongue to thy palate — or I will make thy tongue adhere to thy palate — so that thou shalt not be to them a reprover, because they are a rebellious house What God ascribed to the Israelites he now transfers to himself. He had said, They will bind thee with ropes: he now says, I will make thy tongue cleave to thy palate But these two things are easily reconciled, because in truth the Israelites rejected prophecies through their intemperance, and God thus deprived them of this benefit, because he saw they were unworthy of it. But this place shows that it is a sign of God’s vengeance, when all prophecies cease, and opportunity for hearing is taken away. For as God shines upon us by his instruction, and we have thereby a certain pledge of his fatherly grace and favor, so also when instruction is removed, it is just as if God hid his face, nay, even turned his back upon us. We must consider, therefore, what is here said — because the house of Israel was rebellious: hence the Prophet was dumb, and refrained from teaching those impious ones. God therefore desists, when he sees that he is dealing with the stupid and deaf; but. not on the first occasion of their wearying him, because he rather contends with man’s ingratitude, and never ceases, as we see in Jeremiah, to rise in the morning, and to keep watch even while it is yet night; (Jer 7:2<\/span>; Jer 11:7<\/span>; Jer 35:14<\/span>; Psa 74:9<\/span>\ud83d\ude09 he never ceases to call to himself even those who are slow and sluggish, nay, even the utterly rebellious: but at length, when he sees that he does not succeed by long-suffering, he takes away his instruction, as we have said. And therefore the Church complains that it is destitute of Prophets, and places that slaughter among the extreme signs of God’s anger: “We do not see our signs, and Prophets do not appear among us. ” In this way they understand that they are alienated from God, and that no consolation remains to them, when God does not give them any taste of his goodness by Prophets. The ungodly indeed wish this, because nothing is more troublesome to them than to hear God continually exclaiming. Hence, as far as they can, they seek hiding-places, and think nothing better for themselves than to be torpid amidst their vices, and to be deaf to every voice of reproach; but yet nothing is more destructive to them, because God offers himself as a physician who cures our diseases, while he exhorts us to wisdom. But when he is silent, he deserts us as if abandoned to de-st, ruction, and hence I said that nothing is more destructive than when no reproach sounds in our ears, but we are sweetly flattered, because in this way Satan deprives us of our senses, and this is his final poisoning, when he so soothes us with his blandishments, that all reproach which may alarm our security altogether ceases. Now it follows: — <\/p>\n (26) I will make thy tongue cleave to the roof of thy mouth.<\/strong>Here, under another figure, this enforced silence is attributed, not to the rebellious house, by whom it was immediately brought about, but to God Himself, whose providence was the ultimate cause by which the prophet was placed in such circumstances. It is a way of expressing strongly the difficulties under which he was to exercise his ministry.<\/p>\n 26<\/strong>. <\/strong> Thou shalt be dumb <\/strong> He who had previously refused to speak now finds himself unable to speak (compare Luk 1:20<\/span>), and this dumbness is also to teach both himself and the people the lesson that his tongue is now fully controlled by Jehovah. God can speak through obedient silence as truly as through the most eloquent tongue. It is only disobedient silence which is condemned (Eze 3:15<\/span>). When the preacher is so moved by “the spirit” that he cannot speak, the sermon becomes impressive. This verse explains why, unlike other prophets, almost all Ezekiel’s sermons are preached in sign language. Not until after the capture of Jerusalem did Ezekiel fully recover the use of the tongue which he had so despised (Eze 24:27<\/span>; Eze 33:22<\/span>). Was this dumbness produced by physical disease (Klostermann, Orelli), or was it merely the sealing of the prophet’s lips by the divine commandment? Probably the latter; as in that case the lesson to the people would have been more certainly recognized.<\/p>\n Eze 3:26 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.<\/p>\n Ver. 26. And I will make thy tongue.<\/strong> ] A spiritual and a special judgment upon the people, thus to silence the prophet. So he dealt by our ancestors, upon the setting up of Queen Mary.<\/p>\n a reprover = a man of reproof. Compare Eze 24:27; Eze 29:21; Eze 33:22. <\/p>\n heareth = is minded to hear. <\/p>\n let him. = will. <\/p>\n forbeareth = is minded to forbear. <\/p>\n I will: Eze 24:27, Psa 51:15, Psa 137:6, Jer 1:17, Luk 1:20-22 <\/p>\n and shalt: Psa 36:11, Psa 36:12, Lam 2:9, Hos 4:17, Amo 5:10, Amo 8:11, Amo 8:12, Mic 3:6, Mic 3:7 <\/p>\n a reprover: Heb. a man reproving <\/p>\n for: Eze 2:3-8, Isa 1:2 <\/p>\n Reciprocal: Exo 4:11 – General Job 29:10 – nobles held their peace Isa 30:1 – the rebellious Isa 56:10 – they are all dumb Eze 2:6 – though they Eze 3:27 – for they Eze 12:2 – thou Eze 29:21 – the opening Eze 33:22 – and my Eze 44:6 – thou shalt say Mic 2:6 – they shall not prophesy<\/p>\n Eze 3:26. Tongue cleave to roof of mouth was not to be a physical obstruction in every case. It was virtually the same kind of restriction that was placed on Jeremiah (Jeremiah 7; Jeremiah 16, 27). No use to waste words on the stubborn people, but when the proper time comes the Lord will inform him of it.<\/p>\n 3:26 And I will make thy tongue {q} 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.<\/p>\n (q) Which declares the terrible plague of the Lord, when God stops the mouths of his ministers and that all such are the rods of his vengeance that do it.<\/p>\n The Lord would make Ezekiel unable to speak or to rebuke the people because they were rebellious against the Lord. The prophet’s silence would be their punishment; he would not be able to warn them of judgment that the Lord would bring on them. [Note: See Allen A. MacRae, "The Key to Ezekiel’s First Thirty Chapters," Bibliotheca Sacra 122:487 (July 1965):227-33.] <\/span> Ezekiel could have given them many more warnings than he did.<\/p>\n Some of the more radical commentators believed that Ezekiel suffered from catalepsy or some other serious nervous disorder, but the text does not require this. Catalepsy is a condition in which consciousness and feeling are suddenly and temporarily lost, and the muscles become rigid. It may occur in epilepsy, schizophrenia, and some other diseases. The prophet’s unusual experiences were the result of spiritual factors, not because he was psychologically unbalanced.<\/p>\n 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. 26. I will make thy tongue cleave ] The restraint imposed by the opposition of the people is acquiesced in by God, it … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 3:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20539","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20539","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20539"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20539\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20539"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20539"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20539"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"