Hansen Bible Study

Day 951 of 1461 · 2029-08-08

Ezekiel 2:1–10

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1He said to me, “Son of man, stand on your feet, and I will speak with you.”

2The Spirit entered into me when he spoke to me, and set me on my feet; and I heard him who spoke to me.

3He said to me, “Son of man, I send you to the children of Israel, to a nation of rebels who have rebelled against me. They and their fathers have transgressed against me even to this very day.

4The children are impudent and stiff-hearted. I am sending you to them, and you shall tell them, ‘This is what the Lord Yahweh says.’

5They, whether they will hear, or whether they will refuse, for they are a rebellious house, yet they will know that there has been a prophet among them.

6You, son of man, don’t be afraid of them, neither be afraid of their words, though briers and thorns are with you, and you dwell among scorpions. Don’t be afraid of their words, nor be dismayed at their looks, though they are a rebellious house.

7You shall speak my words to them, whether they will hear, or whether they will refuse; for they are most rebellious.

8But you, son of man, hear what I tell you. Don’t be rebellious like that rebellious house. Open your mouth, and eat that which I give you.”

9When I looked, behold, a hand was stretched out to me; and, behold, a scroll of a book was in it.

10He spread it before me. It was written within and without; and lamentations, mourning, and woe were written in it.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~941 words.

Matthew Henry. Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Whether they will hear or whether they will forbear, whether they will attend to the word or turn their backs upon it, they shall know that there has been a prophet among them, shall know by experience. [1.] If they hear and obey, they will know by comfortable experience that the word which did them good was brought to them by one that had a commission from God and a divine power going along with him in the execution of it. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation (Eze 2:3), a rebellious house, Eze 2:5. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. Note, Though God is rich in mercy, yet impenitent sinners will find there are even among his words lamentations and woe. 2. "It is true they are most rebellious, they are rebellion itself; but, however, speak my words to them, whether they are pleasing or unpleasing." Note, The untractableness and unprofitableness of people under the word are no good reason why ministers should leave off preaching to them; nor must we decline an opportunity by which good may be done, though we have a great deal of reason to think no good will be done. Prepare to eat it and eat it willingly and with an appetite." All God's children are content to be at their heavenly father's finding, and to eat whatever he gives them.

Jamieson–Fausset–Brown. spirit entered . . . when he spake--The divine word is ever accompanied by the Spirit (Gen 1:2-3). set . . . upon . . . feet--He had been "upon his face" (Eze 1:28). "On the feet" was the fitting attitude when he was called on to walk and work for God (Eph 5:8; Eph 6:15). that I heard--rather, "then I heard." nation--rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. impudent--literally, "hard-faced" (Eze 3:7, Eze 3:9). children--resumptive of "they" (Eze 2:3); the "children" walk in their "fathers'" steps. forbear--namely, to hear. yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (Eze 33:33). Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.

John Calvin. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 3. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. 5. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 6. To this end this sentence tends: thou, says he, shalt utter my words, or pronounce my words, whether they will hear, or whether they will forbear: that is, even if you sing a song to the deaf, according to the proverb, yet you shall not cease to utter my words: and he adds the reason, because they are a rebellious house. And at this very day we may turn this passage against the Papists -- nay, even point it at them directly as often as they bring up those pompous titles of "the Catholic Church," and "the Spouse of Christ," for God has said once for all, that we ought not to be rebellious, although the whole house of Israel should become so; that is, although those who bring forward the name of God should mutually enter into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe to their impious conspiracy. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 8. Then he takes away a stumblingblock, as we have said, be not thou, rebellious like the house of Israel For we know that a multitude has much influence over us to disturb us: for the consent of a whole people is like a violent tempest, where all conspire together, and even those who are not wicked yet are carried forward with the crowd.

Full commentary on this passage

Matthew Henry

chapter
What our Lord Jesus said to St. Paul (Act 26:16) may fitly be applied to the prophet Ezekiel, to whom the same Jesus is here speaking, "Rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister." We have here Ezekiel's ordination to his office, which the vision was designed to fit him for, not to entertain his curiosity with uncommon speculations, but to put him into business. Now here, I. He is commissioned to go as a prophet to the house of Israel, now captives in Babylon, and to deliver God's messages to them from time to time (Eze 2:1-5). II. He is cautioned not to be afraid of them (Eze 2:6). III. He is instructed what to say to them, and has words put into his mouth, signified by the vision of a roll, which he was ordered to eat (Eze 2:7-10), and which, in the next chapter, we find he did eat.

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1–5
The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (Eze 2:1, Eze 2:3), Son of Adam, Son of the earth. Daniel is once called so (Dan 8:17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. he was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms (Jer 1:10), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament (Dan 7:13, I saw one like the Son of man come with the clouds of heaven), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man. I. Ezekiel is here set up, and made to stand, that he might receive his commission, Eze 2:1, Eze 2:2. He is set up, 1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights no in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us. 2. By a divine power going along with that command, Eze 2:2. God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a div…

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6–10
The prophet, having received his commission, here receives a charge with it. It is a post of honour to which he is advanced, but withal it is a post of service and work, and it is here required of him, I. That he be bold. He must act in the discharge of this trust with an undaunted courage and resolution, and not be either driven off from his work or made to drive on heavily, by the difficulties and oppositions that he would be likely to meet with in it: Son of man, be not afraid of them, Eze 2:6. Note, Those that will do any thing to purpose in the service of God must not be afraid of the face of man; for the fear of men will bring a snare, which will be very entangling to us in the work of God. 1. God tells the prophet what was the character of those to whom he sent him, as before, Eze 2:3, Eze 2:4. They are briers and thorns, scratching, and tearing, and vexing a man, which way soever he turns. They are continually teazing God's prophets and entangling them in their talk (Mat 22:15); they are pricking briers and grieving thorns. The best of them is as a brier, and the most upright sharper than a thorn-hedge, Mic 7:4. Thorns and briers are the fruit of sin and the curse, and of equal date with the enmity between the seed of the woman and the seed of the serpent. Note, Wicked men, especially the persecutors of God's prophets and people, are as briers and thorns, which are hurtful to the ground, choke the good seed, hinder God's husbandry, are vexatious to his husbandmen; but they are nigh unto cursing and their end is to be burned. Yet God makes use of them sometimes for the correction and instruction of his people, as Gideon taught the men of Succoth with thorns and briers, Jdg 8:16. Yet this is not the worst of their character: they are scorpions, venomous and malignant. The sting of a scorpion is a thousand times more hurtful than the scratch of a brier. persecutors are a generation of vipers, are of the serpent's seed, and the poison of asps is under their tongue; and they are more subtle than any beast of the field. And, which makes the prophet's case the more grievous, he dwells among these scorpions; they are continually about him, so that he cannot be safe nor quiet in his own house; these bad men are his bad neighbours, who thereby have many opportunities, and will let slip none, to do him a mischief. God takes notice of this to the prophet, as Christ to the angel of one of the churches, Rev 2:13. I know thy works, and where thou dwellest, even where Satan's seat is. Ezekiel had been, in vision, conversing with angels, but when he comes down from this mount he finds he dwells with scorpions. 2. He tells him what would be their conduct towards him, that they would do what they could to frighten him with their looks and their words; they would hector him and threaten him, would look scornfully and spitefully at him, and do their utmost to face him down and put him our of countenance, that they might drive him off from being a prophet, or at least from telling them of their faults and threatening them with the judgments of God; or, if they could not prevail in this, that they might vex and perplex him, and disturb the repose of his mind. They were now themselves in subjection, divested of all power, so that they had no other way of persecuting the prophet than with their looks and their words; and so they did persecute him. Behold, thou hast spoken and done evil things as thou couldest, Jer 3:5. If they had had more power, they would have done more mischief. They were now in captivity, smarting for their rebellion, and particularly their misusing God's prophets; and yet they are as bad as ever. Though thou brag a fool in a mortar, yet will not his foolishness depart from him; no providences will of themselves humble and reform men, unless the grace of God work with them. But, how malicious soever they were, Ezekiel must not be afraid of them nor dismayed, he must not be deterred from his work, or any part of it, nor be …

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John Calvin

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Ezekiel 2:1-2 1. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 1. Et dixit ad me, Fili hominis sta super pedes tuos, et loquar tecum. 2. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. 2. Et venit in me spiritus cum loqueretur ad me, et statuit me super pedes meos, et audivi loquentem ad me. Here the Prophet narrates that he was chosen by the command of God. For God never prostrates his people so as to leave them lying upon the earth, but continually raises them afterwards. As to the reprobate, they are so frightened at the sight of God, that they utterly fall and never rise again. But it is different with the faithful, because the pride of the flesh is corrected in them; then God stretches forth his hand to them, and restores them, as it were, from death to life. And this difference we must mark diligently, because we see the impious often dread the voice of God. But if they disdainfully despise him when speaking, they are frightened by his hand when some signs of his wrath and vengeance appear: but yet they remain lifeless. In like manner the faithful dread the voice of God, but the result is altogether different, as we see here: because after God has humbled them, he commands them to be of good courage, and shows that he intended nothing else but to establish them by his power. At the same time the Prophet teaches that nothing was accomplished by this voice till the Spirit was added. God indeed works efficiently by his own words, but we must hold that this efficacy is not contained in the words themselves, but proceeds from the secret instinct of the Spirit. The Prophet therefore shows us both truths. On one side he says, I heard the voice of God, so that I stood on my feet: God thus wished to animate his confidence: but he adds that he was not raised up by the voice, until the Spirit placed him on his feet This work of the Spirit, then, is joined with the word of God. But a distinction is made, that we may know that the external word is of no avail by itself, unless animated by the power of the Spirit. If any one should object, that the word was useless, because not efficacious by itself, the solution is at hand, that if God takes this method of acting there is no reason why we should object to it. But we have a still clearer reply: since God always works in the hearts of men by the Spirit, yet his word is not. without fruit; because, as God enlightens us by the sun, and yet he alone is the Father of Lights, and the splendor of the sun is profitless except as God uses it as an instrument, so we must conclude concerning his word, because the Holy Spirit penetrates our hearts, and thus enlightens our minds. All power of action, then, resides in the Spirit himself, and thus all praise ought to be entirely referred to God alone. Meanwhile, what. objection is there to the Spirit of God using instruments? We hold, therefore, that when God speaks, he adds the efficacy of his Spirit, since his word without it would be fruitless; and yet the word is effectual, because the instrument ought to be united with the author of the action. This doctrine, thus briefly expounded, may suffice to refute foolish objections, which are always in the mouths of many who fret about man's free-will: they say, that we can either attend to the word which is offered to us or re jeer it: but we see what the Prophet says. If any of us is fit for rendering obedience to God, the Prophet certainly excelled in this disposition, and yet the word of God had no efficacy in his case, until the Spirit gave him strength to rise upon his feet Hence we collect, that it is not in our power to obey what God commands us, except this power proceeds from him. Now it follows --

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Ezekiel 2:3 3. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 3. Et dixit ad me: Fili hominis mitto to [57] ad filios Israel, ad gentes rebelles vel defectrices, quae rebellarunt [58] in me: ipsi et partes eorum perfidie se gesserunt erga me usque ad ipsum huic diem. The Prophet now more clearly explains the object of the vision which he has formerly mentioned, namely, that being armed with authority he might more freely discharge the office of Prophet among the Israelites. For we know that God claims this honor to himself alone, that he should be head in his Church, and deservedly so, for he is not called our Lawgiver in vain, (Isaiah 33:22; James 4:12,) and our wisdom consists in nothing else but in attending to his instructions. Since, therefore, God alone is to be heard, every mortal, whatever he professes himself, must be rejected, unless he comes in the name of God, and can prove his calling, and really convince men that he does not speak except by God's command. Therefore, that Ezekiel may not labor in vain, he ought to prove himself divinely inspired, and this was done by the vision. Now he more clearly explains that object of the vision. Here it may be remarked, that figures are illusory without an explanation. If the vision only had been offered to the eye of the Prophet, and no voice of God had followed, what would have been the advantage? But when God confirmed the vision by his word, the Prophet was enabled to say with advantage, I have seen the glory of God. And this can also be transferred to sacraments, because if signs only are presented to our eyes they will be, as it were, dead images. The word of God, then, throws life into the sacraments, as it has been said concerning visions. Since Ezekiel so often uses this form of speech, saying, that he was called Son of man, I do not doubt that God wished to prevent the people from despising him as one of the common herd. For he had been dragged into exile not without ignominy: since then he differed from the generality in no outward appearance, his doctrine might be despised and rejected. God, therefore, takes him up, and, by way of concession, calls him Son of man. So, on the other hand, he signifies that the teaching ought not to be estimated by outward appearance, but rather by his calling. It is quite true, that his language was then more prolix, and we see how our Prophet differs from the rest. For his language has evidently a foreign tinge, since those who are in exile naturally contract many faults of language, and the Prophet was never anxious about elegance and polish, but, as he had been accustomed to homely language, so he spoke himself. But I have no doubt that God wished purposely to select a man from the multitude contemptible in outward appearance, and then to raise him above all mortals by dignifying him with the gift of prophecy. We must now see how God prepares him for the discharge of his duties. I send thee, he says, to the children of Israel, a rebellious race, that is, disobedient and revolting. In this manner the Prophet was able to escape as soon as he saw the odious duty' assigned to him, for its difficulty alone would frighten him. But a double trial is added when he saw himself engaged in a contest with numberless enemies. He challenged, as it were, to conflict all the Israelites of his day, and this was a most grievous trial. But another trial was, not only that he perceived himself beating the air, -- to use a common proverb, rebut he must have felt it a profanation of heavenly doctrine to address it to impious men, and that too only for the purpose of exasperating them still further. We see, then, that the Prophet had no inducement of earthly gratification to urge him to undertake his duty. If God wished to use his agency, he ought to afford him some hope of success, or, at lea…

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Ezekiel 2:4-5 4. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. 4. Et filii duri fade, et robusti corde: ergo mitto to ad eos. et dices illis, Sic dieit Dominator Iehovah. 5. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. 5. Et ipsi sive audiant sive desistant quoniam domus rebellionis ipsi: et [60] scient quod propheta fuerit inter ipsos. God proceeds in the same discourse, but expresses in other words the great rebellion of the people, for they were not only obstinate and unbending in heart, but also of a contumacious countenance: therefore he places hardness in face as well as in heart. The words indeed are different, qsy, keshi, and chzqy, chezki, "of brazen countenance," for we may translate "winked" and "contumacious," for this disposition appears in the countenance, nor is it objectionable to render it "impudent." But. propriety of speech must be retained; for we must speak of the robust of heart as "broken down," or if the allusion seems more apposite, we must render it "of broken countenance," then of "broken spirits," as we call the wicked "brazen-fronted." The meaning is, that the Jews were not only rebellious against God and puffed up with proud contempt, but their impiety was so desperate that they opposed themselves to God without disguise, as if they had been horned oxen or furious bulls. We know that hypocrisy often lies hid in the mind, and although men swell with malice, yet they do not betray what they inwardly nourish. But the Prophet here signifies that the Israelites were so immersed in impiety, that they displayed themselves as the open enemies of God in their very countenances. The result is, that the Prophet, while he applied himself to perform the commands of God, ought so to determine with himself, when he approaches the people, that his teaching would be not only useless as to them, because it would not be received with the reverence which it deserves, but would be even exposed to many reproaches: since the Israelites were not only filled with a hidden contempt of God, but they openly showed their ferocity, so to speak, since they were of so brazen a front that they would without doubt purposely reject the Prophet. They are hard-hearted children, etc., yet I send thee unto them Here, again, God opposes his own command, as the Prophet simply acquiesces in this word alone, "I have a divine mission." If he displeases men, he is content to have his labor approved of God. This is the meaning of the phrase which is now a second time repeated, I send thee unto them For the Prophet might object, What can I do? for if they are of a brazen heart and of an iron front, I shall labor in vain. But God answers in return, that the Prophet need not be anxious, it is enough to have a command: as if a prince should not explain the whole of his counsel to his ambassador, and yet should order him to discharge his embassy, thus God acts towards his servant. We see then how God here magnifies his authority: and we must mark this diligently, that we may not wish always to be bargaining with him, as we are accustomed. For unless God show us the present fruit of our labor, we languish, and so we endeavor by turning back to withdraw ourselves from his authority: but God opposes this single sentence, Behold I send thee The rest I leave till to-morrow. Footnotes: [60] The copula "and" is here redundant, but it may be resolved into the adverb of time or the adversative particle -- "trot they shall know." -- Calvin. PRAYER. Grant, O Almighty God, since thou hast counted us worthy of enjoying the privilege of daily listening to thy word, that it may not find our hearts of stone and our minds of iron, but may we so submit ourselves to thee with all due docility, that we may truly perceive thee to be our Father, and may be confirmed in…

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Ezekiel 2:6 6. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 6. Et tu fili hominis ne timeas ab illis, et a sermonibus eorum ne timeas quia rebelles [61] sunt, et spinae tecum erga to, et cam scorpionibus tu habitas: a sermonibus eorum ne timeas, et a facie eorum.he frangaris, quia domus rebellis ipsi sunt. Here God again commands his servant to break forth boldly, even if the people deny him all approach through their malice and wickedness. But because we often fail through terror; God arms his Prophet with impregnable confidence against the threats of the people, and then against all discourses of every sort. He brings forward no other reason than they are a rebellious house, or a rebellious and perverse nation. For we said, though at the first glance it might seem cold, yet it suffices to animate the servants of God to know that he commands nothing rashly, and when they acknowledge that God is pleased by their spending their breath upon the deaf, yet they do not cease to discharge their duty, although they fatigue themselves in vain as far as the world is concerned. But now when this thought is added, that God will take care of his own servants, it doubles their confidence and good spirits. Thus it happens, that all threats and terrors being despised, they discharge their duty boldly. For this reason he now says, thou, son of man, do not be afraid of them, nor be terrified at their words By "words," I do not understand simply threats but calumnies by which we know the servants of God to be oppressed. For hypocrites rise up with great confidence and complain of the injury done to them, and then presumptuously take upon themselves the name of God, as at this time the Papists not only vomit out threats by which they disturb us, but haughtily boast themselves to be the Church, and confirm this by perpetual succession; then they say that the Church never is without the Holy Spirit, and hence it cannot happen that God should ever desert them. We see, therefore, that the domestic enemies of God not only use threats against his servants, but at the same time bring many false pretenses by which they load the true and faithful Prophets with envy and hatred. But, however such calumnies have some appearance of truth when its enemies unjustly press us, God orders us to proceed with unconquered fortitude. Be not afraid, therefore, he says, of either them, or their words And since the same phrase is repeated shortly afterwards, hence we infer that it has no common meaning. It is therefore worthy of observation, that God once, yea twice, pronounces that we ought not to fear their words who boast themselves to be the Church of God, and doubt not petulantly to render that sacred name a laughing-stock by their use of it. Since, therefore, God allows us to despise language of this kind, there is no reason why the Papists of this day should daunt us, when, with inflated cheeks, they thunder out the name of the Church and the Apostolic authority; for just honor is not attributed to God, unless every lofty thing in the world is compelled to obey him, so that the doctrine alone may shine forth which comes direct from the mouth of God. Now he adjoins, because, (or although, for this causal particle may be resolved adversatively,) however rebellious they may be, and like thorns, however thou mayest dwell among scorpions, yet do not fear their words, and do not be broken down by their appearance, chtt, chetheth, signifies to be rubbed and broken, and it is here transferred to the mind, and is to be metaphorically understood for being broken in spirit, as if it had been said, be thou intrepid in receiving all threats and calumnies, because they are a rebellious house This passage teaches us that none are fit to undertake the prophetic office, un…

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Ezekiel 2:7 7. And thou shalt speak my words unto them, whether they will hear, or whether will forbear: for they are most rebellious. 7. Et proferes verba mea ad ipsos si audierint et si destiterint, quia rebelles sunt. [62] Again he repeats what he had said, with but the change of a few words, yet the meaning is the same, that the Prophet should not desist in the midst of his course, if he saw that he did not obtain what he wished and hoped for. For when we apply ourselves to what God commands, we ought to be of good cheer, and expect that some fruit of our labor may appear. We may, therefore, indulge both hopes and wishes, but if it should turn out otherwise than we anticipated, yet we ought to leave the result in the hands of God, and to proceed even to the goal in the discharge of our duty. To this end this sentence tends: thou, says he, shalt utter my words, or pronounce my words, whether they will hear, or whether they will forbear: that is, even if you sing a song to the deaf, according to the proverb, yet you shall not cease to utter my words: and he adds the reason, because they are a rebellious house. God admonishes his servant beforehand, that there was no reason why he should turn back although he should see no fruit of his labors, because he ought to determine this in his mind, although they have no ears yet he must speak in God's name. It is certain, as we mentioned yesterday, that there were some, though few in number, to whom his teaching was useful, but he treats here of the people at large. We must learn, therefore, when God calls us to the office of teaching, not to regard the conduct of mankind. For if it please God to exercise us while we strive with the rebellious and refractory, yet God's word must be uttered, because he commands it. It follows -- Footnotes: [62] Otherwise, Thou shalt pronounce my words to them, whether they will hear, or whether they will refuse to hear, for surely they are men of rebellion. -- Calvin.

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Ezekiel 2:8 8. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 8. Et tu fill hominis audi quae ego loquor ad re, ne sis rebellis quemadmodum domus haec: [63] aperi os tuum et comede quaecunque proposuero tibi. God continues to confirm his servant, but he advises him of a cause of stumbling which might break his spirit; for when he perceived the great obstinacy of the house of Israel, he might refuse the office of their teacher a hundred times over. God, however, adds incentives and exhortations to perseverance, although he experiences the abandoned obstinacy of the house of Israel: do thou hear, says he, what I shall say to thee Here we see that no one can discharge the teacher's office, unless he be a proficient in God's school. It behoves, therefore, those who wish to be thought disciples of God to be teachers of truth, and for this purpose first to listen to God's instructions. Then he takes away a stumblingblock, as we have said, be not thou, rebellious like the house of Israel For we know that a multitude has much influence over us to disturb us: for the consent of a whole people is like a violent tempest, where all conspire together, and even those who are not wicked yet are carried forward with the crowd. Since, therefore, the, multitude sometimes carries away even the servants of God, here God meets his Prophet and puts a bridle upon him, that thou be not rebellious, says he, like the house of Israel He does not here speak indefinitely concerning any people, but concerning that nation which boasted itself to be divinely elected, and bore in the flesh the symbol of its adoption. Yet God wishes the consent of his people to be neglected by his Prophet, because we know how insolently the Israelites boasted themselves to be the sacred and peculiar people of God; in the same way indeed as the Papists now exult, Israel then vaunted against all the Prophets. And therefore this passage must be diligently observed, because at this day many of these magnificent titles vanish away when they are brought to reason: for we know that they are mere smoke by which Satan endeavors to blind our eyes, while he falsely brings forward the name of God and the Church. We ought, indeed, to receive whatever is uttered by God with such modesty and veneration that we may be completely affected as soon as his name is mentioned, but meanwhile we must. use prudence and discretion, lest we should be struck with awe when Satan uses God's name to deceive us. And as we must use discernment, God here shows us the rule of doing so. For if we are thoroughly persuaded that, the doctrine which we follow and profess is from God, we can safely look down from on high not only upon all mortals but upon angels themselves: for there is no excellence so great but that God's truth outshines it. Therefore when formerly the Israelites pretended that they were God's people, and were adorned by the marks of a true Church, we must hold that the honor of the Church is frivolous when hypocrites reign in it, or rather exercise impious tyranny, and oppose themselves to God and his doctrine. And at this very day we may turn this passage against the Papists -- nay, even point it at them directly as often as they bring up those pompous titles of "the Catholic Church," and "the Spouse of Christ," for God has said once for all, that we ought not to be rebellious, although the whole house of Israel should become so; that is, although those who bring forward the name of God should mutually enter into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe to their impious conspiracy. We read the same in Isaiah, (Isaiah 8:12, 13,) Thou shalt not say a conspiracy whenever this people says conspiracy: thou shalt not feel their fear nor their dread, but sanctify the Lord of hosts. Which passage Peter also cites, (1 Peter 3:14, 15;) because the Jews, who then pertinaci…

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Ezekiel 2:9-10 9. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; 9. Et aspexi, et ecce marius emissa ad me, et ecce in ea volumen libri; 10. And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. 10. Et explicuit coram facie mea, et ecce scriptum erat volumen a facie et retro, [64] et scriptura [65] lamentationes, et carmen, et we. Now the Prophet more fully explains what we have just dwelt upon. He narrates how a volume of a book was offered to him: that is, a book in the form of a roll was offered to him. For the noun which he uses, mglt, megleth, comes from gll, gelel, to roll, as the word volume among the Latins. For they were formerly accustomed to write on rolls, that is, they had not the form of books so compact and well arranged as we now use, but they had volumes, which barbarians call rolls. Ancient documents were written in this way, for there is nothing ancient in the archives of princes which is not written on rolls. Hence the phrase, "In the volume of the book it is written of me," etc. (Psalm 40:8; Hebrews 10:7.) Now the Prophet says, such a volume was offered to me that I might eat it; and he adds, it was offered to me by a hand sent forth, But by this symbol God more clearly shows that the volume was not merely formed in the air, nor was produced anywhere but in heaven. For if the Prophet had only seen a volume presented to him, he might doubt whether it was sent by God or not. But when the hand which offers the volume appears, and is truly sent forth from God, nothing is wanting for full and complete certainty. He adds, after the volume was unrolled, that he saw it written on each side: by which words he understands not that any brief command was given to him, but that a length of much time was imposed. For if he had only spoken concerning the roll, the Jews might have contemptuously rejected him after three or four days, as if he had come to an ends" A roll was indeed offered to thee, but now thou hast spoken three or four times, is not this sufficient?" Hence, as the Prophet might meet with neglect, he says, the roll was written before and behind He now says, for such was his argument, that lamentations only were written there hgh, hegeh, signifies sometimes meditation and speech simply, but here, because it is connected with lamentations, there is no doubt that it is to be taken for a mournful strain. At length the particle hy, hei, is added in the sense of grieving. On the whole then, the Prophet teaches, that the instruction contained in the book was not sweet or pleasant, but full of sorrow, since truly God here showed proofs of his anger, and this cannot be apprehended unless by its causing grief and lamentations. Now, therefore, we understand that the Israelites were more and more exasperated, when the Prophet said, that he came like a herald who denounced war in the name of God, and, at the same time, had no message of peace. As to the rest of the people, we shall see afterwards, in many places, that he was a messenger of God's mercy, but his duty was to rouse up the Jews, that they might feel God their adversary: thus the Prophet was sent with no other object than that of going, as an armed man, into the midst,, and uttering threats in the name of God. I cannot now proceed further, although what follows is connected with this subject. Footnotes: [64] "That is, behind and before." -- Calvin. [65] "What was written in it." -- Calvin. PRAYER. Grant, Almighty God, since thou hast this day deigned to invite us to thyself with the testimony of thy paternal favor, that we may not be as the beasts of the forest, but submit ourselves calmly to thee, and so follow where thou callest us, that we may in reality feel thee to be our Father; and thus may we live under the protection of thy hand as long as we are pilgrims in this world, so that at length being gathered unto thy heave…

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Jamieson–Fausset–Brown

2
spirit entered . . . when he spake--The divine word is ever accompanied by the Spirit (Gen 1:2-3). set . . . upon . . . feet--He had been "upon his face" (Eze 1:28). Humiliation on our part is followed by exaltation on God's part (Eze 3:23-24; Job 22:29; Jam 4:6; Pe1 5:5). "On the feet" was the fitting attitude when he was called on to walk and work for God (Eph 5:8; Eph 6:15). that I heard--rather, "then I heard."

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

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impudent--literally, "hard-faced" (Eze 3:7, Eze 3:9). children--resumptive of "they" (Eze 2:3); the "children" walk in their "fathers'" steps. I . . . send thee--God opposes His command to all obstacles. Duties are ours; events are God's. Thus saith the Lord God--God opposes His name to the obstinacy of the people.

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

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briers--not as the Margin and GESENIUS, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (Sa2 23:6; Sol 2:2; Isa 9:18). scorpions--a reptile about six inches long with a deadly sting at the end of the tail. be not afraid-- (Luk 12:4; Pe1 3:14).

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

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

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

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1 more notes on this passage are in the library.