When the Prophet is ordered to eat whatever he receives, this ought
not to be extended to everything which he meets with, but, whatever
may be the taste of the book, he is forbidden to refuse it: for its
bitterness might possibly cause him to reject the threats of God.
Lastly, the quality of the boo... [ Continue Reading ]
Ezekiel, as we have just seen, proceeds to say, that a book was given
him to eat, because God’s servants ought to speak from the inmost
affection of their heart. We know that many have a tongue sufficiently
fluent, but use it only for ostentation: meanwhile, God treats their
vanity as a laughing sto... [ Continue Reading ]
Now at greater length God explains why he wished his servant to eat
the volume which he held forth in his hand, namely, that when
instructed by it he might approach the children of Israel; for he
ought not to come empty, and we know that man of himself can bring
forward nothing solid: hence Ezekiel... [ Continue Reading ]
Now he adds, _not to many peoples _Those who translate _“many” _by
_“great,” _do not understand the Prophet’s meaning, for God had
spoken in the singular number concerning all people, but now he uses
the plural, as if he had said, I send thee neither to Egyptians, nor
to Chaldeans, nor to any other... [ Continue Reading ]
Now, therefore, we clearly see the sloth of the people assigned as a
reason why they purposely rejected the Word of God, and hardened
themselves in obstinacy. He also ascends higher, and says, that the
people were not only disobedient to the Prophet but to God himself, as
Christ also when he exhorts... [ Continue Reading ]
Ezekiel was forewarned of the obstinacy of the people, yea, even of
their desperate _wickedness. _Now God strengthens him lest he should
despair when he saw that he must contend with such abandoned and
reckless men; for what else was it than contending with stones? If
Ezekiel had been commanded to s... [ Continue Reading ]
Lastly, we gather from this passage that although the whole world
should rise up against the servants of God, yet his strength would be
superior, as we saw it was with Jeremiah: They shall fight against
thee, but they shall not prevail. (Jeremiah 1:19; Jeremiah 15:20.)
Hence there is no reason why w... [ Continue Reading ]
This is a repetition of the same doctrine; for we said that our
Prophet is more verbose than Isaiah, and even than Jeremiah, because
he had accustomed himself to the form of speech which was then
customary among the exiles, he is not, therefore, either so restricted
or so polished; but we must under... [ Continue Reading ]
Now it is added, _that he may go and proceed to the captivity, to the
children of his own people _We see, then, that God does not regard the
Prophet so much as the Israelites, because they had never willingly
yielded to the Prophet when he brought a message by no means pleasing.
For nothing could be... [ Continue Reading ]
The Prophet again affirms what we have formerly seen, that God had
worked upon his mind by the secret instinct of his own Spirit.
Although, therefore, God had exhorted him to fortitude, yet the
Prophet shows what he demanded of himself. In short, the Prophet was
strong in God, because God implanted... [ Continue Reading ]
The Prophet now seems to express from whence the voice which he heard
proceeded: for I do not think that the voice proceeded from any other
quarter, and that afterwards the living creatures moved in unison with
the wheels, but it seems to me to explain what would otherwise have
been doubtful, namely... [ Continue Reading ]
He confirms what we have formerly seen, namely, that he was acted upon
by the Spirit of God, so that it was in some way without himself, and
not as profane men have invented, enthusiastically: for their Prophets
were deprived of self-control, and the devil so dealt with them, that
they were not of s... [ Continue Reading ]
Now he says, that he had returned to his own people, not that he had
ever removed from them, but had been drawn by the vision from the
intercourse with men. For God revealed himself to him on the bank of
the river Chebar, but he was solitary: and that this was done by
vision, is by no means doubtful... [ Continue Reading ]
Now the Prophet shows more clearly why he continued in silence for
seven days, because, indeed, he had been appointed a teacher, but the
time had not fully arrived in which he was to utter the commands of
God. He waited, therefore until he should receive a distinct message.
Hence he says, _at the en... [ Continue Reading ]
What Ezekiel heard belongs to all teachers of the Church, namely, that
they are Divinely appointed and placed as on watch-towers, that they
may keep watch for the common safety of all. It was the duty of those
who have been appointed from the beginning ministers of the heavenly
doctrine to be watchm... [ Continue Reading ]
The Prophet is now taught how difficult and dangerous an office he has
now to undertake. God had previously laid it down as a law that he
should utter nothing of himself: now he adds, that, the watchman is so
set over the people that he must render an account of the diligence
with which he goes thro... [ Continue Reading ]
The Prophet is here taught how usefully he will lay out his labor,
although he should appear to fail, for he ought to be satisfied with
this alone, that God approves his efforts. Although, therefore, those
who were to be brought back by holy exhortations remain obstinate, yet
God’s servants ought no... [ Continue Reading ]
Here God adds another part of duty which is incumbent on all Prophets.
For they are first sent to bring back into the way those who had been
alienated from God, then to retain those who are already within the
flock, and to lead those onward to the goal who have already entered
upon the course. We se... [ Continue Reading ]
We saw in our last lecture that the office of pastors is twofold, that
they collect the dispersed sheep, and retain within the fold those
whom they had gathered together. For as man’s nature is inclined to
many failures, it often happens that those who have been gathered into
God’s sheepfold are dis... [ Continue Reading ]
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... [ Continue Reading ]
Here Ezekiel confirms what I have said: whenever the faithful are
frightened at the sight of God’s glory, they cannot collect their
mind unless the Lord prop them up by his strength. But this state was
peculiar to the Prophet, because he ought to acknowledge himself, as
it were, dead when he felt th... [ Continue Reading ]
Now God explains the reason why he wishes the Prophet to cease for a
time, and to remain at home as if dumb. _They have placed, _said he,
_ropes upon thee with which they may bind thee. _The opinion of those
who take the passage metaphorically is not unsuitable, as if it had
been said, the perversen... [ Continue Reading ]
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:... [ Continue Reading ]
After a silence, God shows by what commands he wishes to instruct his
servant, namely, by such as would exasperate the people, as we have
formerly seen. His embassy therefore was hateful, since the Prophet
begins with this insult — “If ye wish to hear, hear; but if not, I
am not concerned.” Those wh... [ Continue Reading ]