Pulpit Commentary Homiletics
I. MORAL OBTUSENESS IN MEN IS A GRIEF TO GOD. Eyes have been conferred for the sole reason that men may see; and ears, that they may hear. Yet men often misuse and neglect them. By indulgence in vicious likings they wilfully blind the inner eye and make deaf the inner ear. "None are so blind as those who will not see." "If the eye be evil, the whole body is full of darkness." If the sole channel of truth be choked, the man is the victim of falsehood. This is a grief to God, and he adopts a thousand methods to illumine the dark understanding. He sometimes blinds the eye of sense that the eye of the mind may open. He finds his way into the heart of men through some other avenue hitherto untried; for he who made man will find some method of access to his soul.
II. A NOVEL FORM OF PROPHECY - A DRAMA IN ACTUAL LIFE. Instruction, as a rule, is addressed to the ear; but for the deaf and for infants it is often addressed to the eye. So, in olden times, God often gave to men an object lesson. We have the narrative of such an event in the fourth chapter, where Ezekiel was required to lie on free side of his body during three hundred and ninety days. When Zedekiah the prophet was summoned to the court of Ahab, to give counsel respecting the projected war, Zedekiah entered the king's presence furnished with horns of iron. The appearance of these was to add impressiveness to the prophet's words. So when Paul was journeying for the last time to Jerusalem, Agabus, a prophet, came to him at Caesarea, and, taking Paul's girdle, bound his own hands and feet, then added, "So shall the Jews bind the man that owneth this girdle." This appeal to the eye by living action strengthens conviction in the minds of spectators of the truth and importance of the message. By every possible method God accommodated himself to the necessities of the people for whom he still designed kindness.
III. MEDIATORAL SERVICE BY MAN FOR MEN. The labour of a true prophet is no sinecure. It is the hardest of toil. He must have no care for himself in his solicitude for others. To be a true prophet he must be like-minded with God. The self-forgetful, self sacrificing love of God must flow in his veins. He must be completely devoted to the good of those to whom he is sent. No labour must be accounted arduous, no pain severe, in order to success in his undertaking. Now Ezekiel is required to array himself in an emigrant's attire; provide himself with the usual baggage for foreign travel; take his staff in his hand; carry his equipment on his shoulder; leave his home in the sight of men, yet with face veiled; and dig a hole through the city wall, to secure exit from the city. To do all this in the town of Tel-Abib would excite public attention, surprise, and wonder. The people would consider the prophet mad. Yet this was the very end God had in view, viz. to arrest attention and to produce reflection. This strange action would indicate the strength of Ezekiel's faith, and strong faith awakens faith in others. He was willing, like Paul, "to become all things, so that by any means he might save some."
IV. INQUIRY LEANS TO CLEARER REVELATION OF TRUTH. The knowledge which man gets in response to inquiry is more appreciated and more pondered than that which is given unasked. A great triumph is gained over the sluggishness of our nature when a spirit of inquiry is stirred within. If a man desires knowledge, it is an omen for good; it is the dawn of blessing. Clearer and fuller information can come through the gateway of the ear than through the gateway of the eye. The people to whom Ezekiel addressed himself were those of the Captivity at Tel-Abib. They were fostering a false hope (aided by vain counsels sent from brethren in Jerusalem) that their captivity would be very brief, and that new political combinations would result in speedy restoration to Palestine. Thus their minds would be disturbed; their simple trust was diverted from God, and they were losing the spiritual benefit which the exile was intended to bring. Inquiry after the truth would lead the way to mental tranquillity and submission. The clear fulfilment of prophecy would strengthen faith in God.
V. FOLLY OF ALL EFFORT TO EVADE GOD. In the fourteenth verse we read, "I will scatter toward every wind all that are about to help him, and all his bands." This announcement would embrace the Egyptian host which came to help Zedekiah, as well as his own people. To resist Jehovah is to resist the granite rock. A single word from God ought to suffice in order to obtain our readiest obedience. Patriotism is an excellent virtue in its place, but very often it is only a poor admixture of vanity and selfish ambition. Pious trust and pious obedience are far superior. To be wise we must always be on the side of God. God's will is supreme, and, in the end, is irresistible. Oneness with that will is life and peace.
VI. TO KNOW GOD - THIS IS THE FINAL ISSUE. It is instructive to observe how that this is the frequent refrain: "They shall know that I am the Lord." This was a lesson which the Hebrews would not learn in days of prosperity; therefore they were led into the deep shades of adversity to acquire it. The discipline, though severe, was successful. Experience is an excellent school, though a costly one. It cured them of their foolish belief in idols, and wrought in them the conviction that the unseen Jehovah alone was God. Yet in many persons this knowledge was only intellectual. It did not command their affection, nor draw after it spontaneous service. The knowledge of God which becomes to us salvation, is an experimental knowledge. It is knowledge of God as our God - our reconciled Father. We know him with personal intimacy. We admit him to the inmost chamber of our hearts. He becomes Emmanuel, i.e. God with us - God in us. We grow up into his likeness, We imitate his qualities. We yield to him will and heart and life. - D.
1. This communication (vers. 1-16) refers chiefly to the king and the people in Jerusalem, while the prophet dwelt at Tel-Abib. So that so far as the people principally interested in it are concerned, it would be as impressive to them if it took place in the region of the prophet's soul as if it were outwardly enacted in a country far away from them.
2. The prophet is represented as dwelling in the midst of the people to whom this communication chiefly applies, and as doing these things in their sight; but seeing that he actually dwelt at Tel-Abib on the Chebar, we think that his dwelling and acting spoken of in this chapter must have been visional.
3. If it had been an actual and external occurrence it would not, at least in one respect, have well answered the end designed. That end was to set forth the truth that the king and the people in Jerusalem should be carried into captivity. But inasmuch as Ezekiel was already in exile, if he actually went forth thus from his Babylonian residence, the action would more fitly symbolize the return of the exiles to their own land than the carrying of others into exile. Such a return many of the exiles were hoping for and expecting speedily; and the prophet was not likely to be told to do anything that would encourage the vain expectation. Jeremiah had already written to them, exhorting them to build houses and settle peacefully in the land of their captivity, because they should not return to their own land until seventy years of exile were accomplished. For these reasons we incline to the opinion that the doings of vers. 3-7 were not external and actual, but internal and visional; but, as we have said above, we are not certain of this. Of this we feel assured, that, if they were visional, they were impressed upon the mind of Ezekiel with all the vividness of actual transactions. But, happily, this question does not affect the permanent and universal teachings of the incident. Notice -
I. THE DEPLORABLE MORAL CONDITION OF REBELLIOUS SINNERS. "Son of man, thou dwellest in the midst of a rebellious house," etc.
1. A condition of sad moral obtuseness. "Which have eyes to see, and see not; they have ears to hear, and hear not" (cf. Deuteronomy 29:4; Isaiah 6:9, 10). The will of God was made known unto them, and they had the mental and moral faculties which are necessary for its apprehension, yet they did not apprehend it; they misapprehended or disregarded it. "When men see, hear, and do not profit by their seeing or hearing, then they neither see nor hear in Scripture sense." In this respect how great is the moral insensibility, not only of the openly profane, but of many who attend the public means of grace! They unite in forms of public worship without any spiritual improvement; they hear the ministry of redemptive truth without any saving impression. They "have eyes to see, and see not; they have cars to hear, and hear not."
2. Moral obtuseness arising from persistent wickedness. "For they are a rebellious house." Their moral insensibility was a consequence of their habitual sin. "The cause is all from themselves; the darkness of the understanding is owing to the stubbornness of the will." The practice of sin blunts the spiritual susceptibilities, tends to destroy the capacity for receiving religious impressions or perceiving spiritual truth; and when fully developed it ends in moral sensibility, and makes a man "past feeling."
II. THE PATIENCE AND PERSISTENCE OF THE DIVINE EFFORTS FOR THE CONVERSION OF THE WICKED. "Therefore, thou son of man, prepare thee stuff for removing," etc. (ver. 3). Many means had been tried to lead them to repentance, but without a satisfactory result. Still, God does not yet abandon them, but directs that other means shall be tried, saying, "It may be they will consider, though they be a rebellious house." The truth must "be set before their eyes," says Hengstenberg, "in rough, palpable, overpowering reality, if it is to find entrance to their minds, and succeed in emancipating them from those dreams of the future which are preventing their repentance.... The greater the weakness of their eyes, the more conspicuous must he the exhibition of the truth." God is unwilling to abandon the wicked to their sin and doom. He has long patience with them, sends to them messenger after messenger, and employs means after means, both various and oft-repeated, in order to lead them to turn from sin to himself. In illustration and confirmation of this, see Ezekiel 33:11; Jeremiah 44:4; Hosea 11:8, 9; Nehemiah 9:26-31; Matthew 21:33-44. And in the incident before us, he not only addresses to them this stirring parable to arrest their attention and awaken their consideration, but he also instructs the prophet to make known to them the interpretation of it, that even the most indifferent and the most insensible might be made acquainted with the truths communicated.
III. THE EXTRAORDINARY DIVINE APPEAL TO THE INCONSIDERATE AND REBELLIOUS PEOPLE. This parable (vers. 3-7) was the Lord's appeal to the insensible and rebellions people. It does not require any exposition from us, as the inspired interpretation is here given (vers. 8-16), and this also is interpreted by its remarkable fulfilment in history. But we may mark the several stages of the mournful history here predicted, the fulfilment of which is recorded in 2 Kings 25.; Jeremiah 39:1-10; Jeremiah 52:1-30.
1. Here is a picture of the king and people of Jerusalem going into captivity. (Vers. 3, 4, 10, 11.) "The stuff for removing," or "baggage of the emigrant" (vers. 3, 4), "is the equipment made by one who enters on a journey never to return." And "as they that go forth into captivity," or "like the removals of the emigrant" (ver. 4), signifies, according to Hengstenberg, "in the costume and with the maimer of emigrants; 'with a bag on the shoulder and a staff in the hand;' 'sad and with drooping head.'" Thus Ezekiel was to typify the departure of prince and people into exile.
2. Here is a picture of going into captivity by sorrowful and stealthy flight. (Vers. 5-7, 12.) He is to go forth in the twilight so as to elude the vigilance of the enemies, and with his face covered so as not to see the b loved land which he is leaving. And all the accounts of the flight agree that it was made in fright and furtively under cover of night.
3. Here is a veiled announcement of the king's deprivation of sight and an explicit declaration of his destination as an exile. (Ver. 13.) According to Josephus ('Ant.,' 10. 7:2), Ezekiel sent an account of this prophecy to Jerusalem to strengthen the influence of Jeremiah with the king, who was personally considerably disposed to heed the counsel of that prophet. But the king compared the announcements of the two prophets, and finding that while Jeremiah said he should be carried in bonds to Babylon, Ezekiel said he should not see it, he disbelieved both of them. And yet the event showed that both of them were true. The king was carried as a prisoner to Babylon, but he did not see it, for Nebuchadnezzar had put out his eyes at Riblah in the land of Hamath.
4. Here is a declaration that the king should be left without defence or helper. "I will scatter toward every wind all that are about him to help him, and all his bands" (ver. 14). And the sacred historian tells us that when the army of the Chaldeans overtook the fleeing king "in the plains of Jericho, all his army were scattered from him."
5. Here is the intention expressed to spare a small remnant for the acknowledgment of the supremacy of Jehovah and the confession of their sins. (Vers. 15, 16.) Only "a few men," or "men of number," should be left, i.e. so few that they might be easily counted; and they should be spared in order that they might acknowledge the many aggravated and persistent sins of the people, which had led to these stern judgments, and so vindicate the justice of God in the infliction of them. And by these judgments they would become convinced that Jehovah is the living and the true God. "They shall know that I am the Lord." These words, which "recur as a refrain" in these prophecies, we have already considered (in Ezekiel 6:7, 10).
1. The peril of disregarding the Word of the Lord. Such conduct, persisted in, leads to spiritual blindness and deafness.
2. The obligation of the good to put forth persistent efforts for the conversion of the wicked.
3. The importance of employing various means for the conversion of the wicked. - W.J.
I. A NATURAL EXPECTATION FOUNDED UPON EXPERIENCE. Ezekiel knew that he was sent to "a rebellious house," to "a stiffnecked people;" he could not possibly be blind to the character and disposition of those whom he knew so well. Every herald and messenger of God is sometimes sent to the unbelieving, the hard-hearted, the apparently unimpressible. Such characters have often been brought into contact with the Divine Word, and have as often spurned it. Judging by experience only, how can any servant of God go to such, taking with him a new message, or the old message with new arguments and persuasions to enforce it, without something of discouragement, something of foreboding? It is not possible. Habits are confirmed as days and years pass on; the hard heart is likely to grow harder instead of softer. Only the hammer can break, only the fire can melt it.
II. A CONTRARY HOPE SPRINGING FROM BENEVOLENCE. Divine kindness addresses the rebellious and impenitent yet once again. "It may he they will consider." If this view is possible to God, surely it is possible to God's human messenger. He knows, perhaps, that his own ignorance has been instructed, his own obduracy has been melted; and he hopes that in this the experience of others may resemble his own. If men will but consider, consideration may lead to repentance. And why should they not consider? Is not the message from God a message that deserves serious and patient attention? The good will which the Lord's servant has towards his fellow men forbids him to despair of their salvation, to abandon labour on their behalf.
III. THE APPOINTED MEANS HAVING BEEN USED BY GOD'S MESSENGER, THE RESPONSIBILITY MUST BE LEFT WITH THOSE ADDRESSED IN GOD'S NAME. The herald of God delivers his message, presents the offers and the requirements of Divine authority; he does this with mingled fear and hope; and he can do no more. The record has always been a record resembling that of Paul's ministry at Rome: "Some believed, and some believed not." The minister of Christ preaches the gospel, whether men will hear or forbear. He delivers his soul. He cannot command results. He can simply repeat the admonition of his Master, "Take heed how ye hear!" And it is well that he should not discharge his ministry in a spirit of dejection and despondency. He must indeed face the possibility that those whose welfare he seeks may refuse to consider; they are free agents, and the competing voices of the world are powerful, attractive. Yet he should not forget that they may consider; and if they will only yield so far, he may reasonably hope that consideration may lead to repentance and to life eternal. - T.
i.e. of Chaldea. The design was to discourage the false expectations of the captives, who were looking forward to an early season of prosperity for their native land, in which they hoped to share. To this end the prophet shows to them that, in respect to their fellow countrymen in Jerusalem, there would be a cutting off of the physical comforts of life, great anxiety and distress of mind, and sad devastation of both cities and country, and all these things because of the sins of the people, or "for the violence of all who dwell in it." Several things call for attention.
I. SIN DEPRIVING SINNERS OF THE PHYSICAL COMFORTS OF LIFE. "Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord God of the inhabitants of Jerusalem, and of the land of Israel [or, 'in the land of Israel']; They shall eat their bread with carefulness, and drink their water with astonishment." These words point to the cutting off of the comforts of life, and the possession of the mere necessaries thereof. But not always does sin produce consequences such as this. Sin and secular prosperity have often gone hand in hand (cf. Genesis 13:10, 13; Psalm 73:3-12; Luke 12:16-20; Luke 16:19-26). But in these cases the prosperity was precedent to the Divine judgment or to the full development of sin. When that development had taken place, and that judgment was being exercised, there was a striking reversal of circumstances in each case. In the siege of Jerusalem, to which our text points, physical comforts and luxuries disappeared, and long before its close men deemed themselves fortunate if they could secure bread and water. And in our age the wicked may prosper in the world and increase in riches; but in the time of retribution, whenever it arrives, sin will be found injurious to all the true interests of man. Sin often strips the sinner of physical comforts, and even of the bare necessaries of life. Drunkenness, gluttony, indolence, wastefulness, bring many a person and many a family to abject poverty and want (cf. Proverbs 6:9-11; Proverbs 19:15; Proverbs 23:21; Proverbs 24:30-34).
II. SIN DEPRIVING SINNERS OF PEACE AND SERENITY OF SPIRIT. "Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness.... They shall eat their bread with carefulness, and drink their water with astonishment." They would eat even the necessaries of life, not in peace and comfort, but in anxiety and alarm. Their distress may have arisen from tear lest their scanty supplies of food should fail them, and so they ate "their bread with carefulness." And to this was joined terror of their enemies who surrounded them, causing them to take of the sustenance of life "with quaking, trembling, and astonishment." It is of the nature of sin, when it is developed, to destroy peace and calmness of mind, and to produce terror and distress. "The wicked are like the troubled sea," etc. (Isaiah 57:20, 21). Without doubt we may often find the wicked in their sad career untroubled either by guilt or fear; but forevery one the time of awakening comes, and with it security departs and terror arrives. "When the pleasure has been tasted and is gone," says Mr. Froude, "and nothing is left of the crime but the ruin which it has wrought, then the furies take their seats upon the midnight pillow." "The wicked flee when no man pursueth." "The sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword; and they shall fall when none pursueth."
III. SIN DESOLATING THE LAND IN WHICH IT WAS COMMITTED. "That her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate." Instead of "That her land may be desolate from all that is therein," the margin reads, "from the fulness thereof." The meaning seems to be that the land would be "stripped of all its inhabitants and of all its wealth." The land of Israel was once fair and fertile - "a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills," etc. (Deuteronomy 8:7-9). In the time of Solomon the Tyrians received large quantities of corn and wine and oil from this fruitful land (1 Kings 5:11; 2 Chronicles 2:10). But what is its condition now? And what has been its condition for ages past? "He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein." "The plain of Jordan, well watered everywhere, and as the garden of the Lord" (Genesis 13:10) is not the only example of fertility, being changed into barrenness because of the sins of the people. Other lands have had a similar fate, but by a different process. There are sins by which lands are still laid waste. Indolence, effeminacy, self-indulgence, delight in war, and social oppression, in every age produce impoverishment and desolation in any country where they prevail.
IV. DIVINE JUDGMENT BECAUSE OF SIN LEADING SINNERS TO KNOW THAT JEHOVAH IS THE ONE LIVING AND TRUE GOD. "And ye shall know that I am the Lord" (see our notes on these words in Ezekiel 6:7, 10; Ezekiel 11:10). - W.J.
I. THE OCCASION OF THESE TREMBLING FOREBODINGS. It was the inhabitants of Jerusalem and the land of Israel who were about to suffer. And their sufferings were the just reward of their unfaithfulness and rebelliousness. Threats and warnings had not been spared. The prophet at least believed that these threats were not empty and vain, that the day was approaching when they should be fulfilled. The siege of the rebellious city was at hand.
II. THE SYMPATHETIC CHARACTER OF THESE TREMBLING FOREBODINGS. lake a true minister of God, Ezekiel thought and felt less for himself than for his people. He had personally no special reason for alarm. So far as his own safety was concerned, there was no reason why he should cherish anticipations of evil. But in his own mind he identified himself with Jerusalem, with Israel. He could not separate and isolate himself from those to whom he was bound by ties of kindred and of common indebtedness to the God of Abraham, of Isaac, and of Jacob. If his people suffered, he would suffer with them. Even if they showed a sinful indifference to their state and prospects, he would cherish a just sensitiveness. If disaster were approaching, he would not be content to secure his own safety and to regard their fate with heartless unconcern.
III. THE INTENTION OF THESE TREMBLING FOREBODINGS. Ezekiel was no mere prophet of evil. He did not conceive himself to have accomplished his mission in predicting the coming evil, and then abandoning the people to the consequences of their sin. He warned them in the hope that they would profit by his warning, turn from their evil ways, and seek that national disaster might be averted, or, at all events, in the hope that individuals might repent and flee from the wrath to come. His mission was one of benevolence.
IV. THE JUSTIFICATION FOR THESE TREMBLING FOREBODINGS. The siege which Ezekiel foretold came to pass; the people, in the famine which ensued, ate their bread with carefulness, and drank their water with astonishment; the cities were laid waste, and the land became a desolation. All the predictions of the Lord's prophet were verified. The false security of the people was proved to be false and baseless; their hope of immunity from judgment was frustrated. The righteous judgment of God was vindicated, and that in a most awful manner.
V. THE ULTIMATE ISSUE OF THESE TREMBLING FOREBODINGS. The fear of the prophet, the calamity and terror which overtook the people, had a moral, a religious end, which in large measure was secured. The authority of the God of Israel was asserted. The vanity of rebellion against him was demonstrate. The attention of all concerned was directed to the principles of true religion as the foundation alike of national and of individual well being. "Ye shall know that I am the Lord." - T.
reverses the effect. It looks in at the wrong end of the telescope, and reduces realities to a mere speck. Unbelief corrupts all blessing; it makes sour the very cream of God's kindness. "Because judgment is not speedily executed," incorrigible rebellion makes a mock of retribution.
I. THE ANNOUNCEMENT OF DISTANT JUDGMENT IS GREAT KINDNESS. The ancient Greeks had an adage: "The gods have feet of wool." But this does not describe the character of the living God. Instead of overtaking men hastily, "he is slow to anger." He does not willingly afflict. "The axe is often laid at the root of the tree," and that for a long spell; and if repentance and fruitfulness appear, the sentence is gladly revoked. The aim and purpose of our God are not destruction, but restoration. If it is within the range of possibility to awake the slumbering conscience, and save the man, God will do it. To announce beforehand ordained judgments is kindness infinite.
II. DEFERRED JUDGMENT OFTEN LEADS TO MISPLACED CONFIDENCE. The best blessings, when corrupted, become our direst curses. Neither the bitter experience of sin, though long continued, nor the royal clemency of God, produces any beneficial effect on some men. They seem deaf to every appeal of prudence, insensible to every overture of kindness. All tender feeling appears to have vanished; they have reached already a state of hopeless reprobation. If the severity of justice for a moment should relax, they put it down to cowardice, or weakness, or irresolution. They say, "We shall have peace, though we walk after the imagination of our own hearts." "Give a loose rein to lust," say they; "God doth not regard us."
III. UNBELIEF PUTS FAR OFF THE DAY OF RECKONING. Its shallow line of reasoning is this: "No punishment has fallen upon us as yet. Today will be as yesterday, and tomorrow as today. Probably," say they, "punishment will not come at all; or if it should, it is so far away that for all practical purposes we may disregard it" There is a strong force of inertia in every man's nature. What has been, he thinks, will continue to be. "Where is the promise of his coming?" The wish becomes father to the thought, that punishment is dubious, problematic - a mere ghost of probability. All the evidence of Divine rule and Divine interposition unbelief rejects as hypothetical craze. What cannot be seen and handled and touched unbelief despises as unreal.
IV. THE HOUR OF DOOM AT LENGTH SUDDENLY STRIKES. To men it often seems a sudden event; not so to God. He has seen he elements preparing stage by stage, and "suddenness" forms no part of his experience. So it has been with all the great calamities that have overtaken men. In the period of Noah's deluge, men saw no prognostication of coming danger. "They bought, they sold, they married, they were given in marriage, until the very day that Noah entered into the ark." On the day of Sodom's doom, the sun rose over the eastern hills with his usual splendour and tranquillity; yet before noon the smoke of the devastation rose and smothered in silence the cries of its dying population. "So shall the coming of the Son of man be." When profligate men least expect it the storm shall break upon their heads. Whensoever the long suffering kindness of God is made an occasion of fresh licence, be quite sure that retribution is not far away. "In such an hour as ye think not, the Son of man cometh." - D.
I. THE WORD OF THE LORD DISCREDITED.
1. It was discredited in various degrees.
(1) By some it was entirely disbelieved. "Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?" The reference in this proverb is to the predictions of the Divine judgments against Jerusalem and its inhabitants, which had been made by Jeremiah long ago. And the proverb is a jeering expression, indicating the opinion that these predictions had totally failed. These sceptics argued within themselves and amongst themselves, that because the fulfilment of the threatened judgment was delayed, the threatening itself was untrue. "The experience of God's forbearance had destroyed their apprehension of his truthfulness." This sinful misinterpretation of the Divine dealings is not confined to that generation or to that people. We discover the same presumptuous unbelief in Psalm 1:21, "These things hast thou done; and I kept silence," etc.; in Ecclesiastes 8:11, "Because sentence against an evil work is not executed speedily," etc.; and in 2 Peter 3:3, 4, "There shall come in the last days scoffers," etc. What an abuse is this of the patience of the Lord God! What a base perversion of his forbearance and grace (cf. Romans 2:4-11; 2 Peter 3:9)!
(2) By others the word of the Lord was discredited by indefinitely postponing its fulfilment. "Son of man, behold, the house of Israel say, The vision that he seeth is for many days, and he prophesieth of the times that are far off." These persons argued that, because the fulfilment of the threatenings of Jeremiah had been delayed so long, that fulfilment was yet far off. They concluded that the prophetic visions would not be realized in their time, and therefore they need not be troubled by them.
2. It was discredited in open expression. "Behold, the house of Israel say, The vision that he sooth is for many days," etc. (ver. 27). In the case of those who entirely discredited the word of the Lord by the prophet, the terms in which they expressed their disbelief had become proverbial. "What is that proverb that ye have in the land of Israel?" etc. (ver. 22). This sentiment, common among the people, "had been expressed in a pointed sentence,... and straightway became popular as a watchword, which was taken up on every occasion against the true prophet." Their disbelief of the message of the Lord by his prophet, and their derision of that prophet, were not veiled, but openly paraded by the people. As Greenhill says, "This wicked speech was become a proverb; it passed through the mouths of all sorts, young, old, great small, learned, ignorant; it was in the city and country, a proverb in the land of Israel." Disbelief had grown daring and defiant.
3. This discredit was plausibly encouraged. False prophets, by means of vain visions and flattering divinations, had fostered disbelief of the stern announcements of Jeremiah, the true prophet of Jehovah (ver. 24). These men had prophesied smooth things to the credulous house of Israel - credulous, that is, of such announcements as harmonized with their inclinations. So Ahab believed the smooth-speaking false prophets to his own death, while he hated and imprisoned the faithful Micaiah, the prophet of the Lord Jehovah (1 Kings 22.). And the false prophets of Jeremiah's age encouraged the presumptuous security of the people until that security was shattered by disaster and ruin.
II. THE WORD OF THE LORD VINDICATED BY HIMSELF.
1. By its continued proclamation. The people of Jerusalem probably thought by their disbelief and derision to put to silence the word of the Lord by Jeremiah his prophet. But God still speaks by him, and by Ezekiel also. "Tell them therefore, Thus saith the Lord God," etc. (ver. 23). "I am the Lord: I will speak," etc. (ver. 25). "Therefore say unto them, Thus saith the Lord God, etc. (ver. 28). In this way God speaks again and again to this unbelieving and rebellious people. He will not leave himself without faithful witnesses, who will speak his word even to the most sceptical and stubborn of men (cf. Ezekiel 2:8-7; 3:4-11).
2. By its fall and speedy fulfilment. The Lord here declares that:
(1) His word should be fulfilled speedily. "Say unto them, The days are at hand, and the effect of every vision .... I will speak, and. the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.... There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God." And, as Hengstenberg says, "the announcement of the prophet has passed into fulfilment in a terrible manner. Scarcely five years elapsed when Jerusalem with its temple lay in ruins; and those who had filled their belly with the east wind of their proud hopes of the future were either lost or envied the dead."
(2) His word should be fulfilled completely. "The days are at hand, and the effect of every vision." The full "contents of every prediction" would be brought to pass. The unbelieving and rebellious people probably thought that even if things came to the worst, they could not be so bad as in the prophetic representations, that Jeremiah had exaggerated the troubles that were coming upon the nation. But "the word of every vision" was at hand. No partial fulfilment was about to take place. Every word of prophetic prediction was to be realized.
3. By putting to silence the also prophets who had discredited it. "There shall no more be any vain vision nor flattering divination within the house of Israel." The events that were drawing so near would confound these prophesiers of smooth things. The complete fulfilment of the visions of the true prophet would effectually stop the mouths of the false ones.
CONCLUSION. Our subject presents to us:
2. Warning against unbelief of the Word of the Lord, and against the false security arising therefrom. The punishment denounced against sin will certainly be inflicted unless the sinner turn from his evil way.
3. Encouragement to trust the Word of the Lord. Its promises are true and. reliable. The hopes which it inspires are not delusive. "For how many soever be the promises of God, in him is the Yea: wherefore also through him is the Amen, unto the glory of God through us." - W.J.
I. A SPECIOUS PROVERB OF HUMAN WISDOM.
1. Its import. This was twofold - it asserted the postponement indefinitely of righteous judgment, and the failure of authorized prophecy. No doubt retribution was deferred; but this, which was a sign of Divine forbearance, was interpreted as a proof that judgment there was none, on earth or in heaven. No doubt the warnings were uttered long before the calamity overtook the people; and, in consequence, the threatened, the unbelievers, instead of using the opportunity to repent and reform, abused it to their own condemnation.
2. Its plausibility. It is described as a "flattering divination;" for it was intended to fall in with and to encourage the carelessness, the impenitence, and the unspirituality of men.
3. Its illusiveness. The opponents of the inspired prophet had but a "vain vision" to boast of. Time unmasks all false, deceitful appearances; in a short time it was seen that the proverbial wisdom of the impenitent was utterly baseless, was indeed nothing but folly.
II. A VERACIOUS DECLARATION OF DIVINE COUNSELS. I. The proverb dishonouring to God is exposed and refuted. "I will make this proverb to cease." Events should make its currency impossible. There is a destructive power in truth - it shatters illusions to pieces. Great swelling words of vanity collapse when they encounter the simple but authoritative utterances of Divine truth.
2. The truthfulness of the Lord's prophets is established. Every word is fulfilled. Most unlikely events come to pass in accordance with prophetic utterance. God speaks, and the pride of the haughty is humbled, and things that are not vanquish things that are. The faithful admonitions of the Lord's servants are proved to be just and wise.
3. A new proverb is created by the action of Divine providence. "There shall none of my words be deferred any more." The time came, and came speedily, when this could not be questioned. And what happened in the days of Ezekiel has happened wherever God has spoken. For us it is chiefly of practical concern to notice that he who came from God and went to God, our Lord Jesus Christ, the Word of God, uttered forth the Divine mind and will with a unique completeness; and that though heaven and earth shall pass away, his words shall not pass away. - T.