Son of man, stand upon thy feet, and I will speak unto thee. Ezekiel 2:1-2 The full stature of a man W. W. Battershall, D. D. Men often speak, and more frequently act, as if the religion of Christ paralysed manhood and cut the sinews of life. This is the reason, I believe, why so many give a reluctant ear to the religion of Christ. Now I concede the premise that determines this attitude to Christ; the premise that a man is entitled to the rounded fulfilment and the highest reach of the nature which God has given him. Our nature is a parchment on which God has written His will concerning us. The difficulty is that the original writing of God is so blotted and interlined with the writing of the devil that men misread their nature, and take it at the devil's interpretation instead of God's interpretation. In the measurement of ourself, any value below the highest is a mistake. It defeats God's intention regarding us. It flings us at once on an inferior plane of life. It produces a manhood mutilated at the top, impoverished in its deepest centres of power and joy. Now let us glance at the religion of Christ. It is to feed these centres of power and joy in our nature, to enlarge them, to quicken them to their keenest energy, that that religion comes to us with its claim and appeal. So far from paralysing manhood and cutting the sinews of life, it is something which God has put on this earth to nourish the essential traits of manhood and thrust life upward to its highest levels of force and happiness. Christ Himself is the only true measure of His religion. We must take it in its original features and accents, with the large, grand truths which He revealed as its lines of structure, and the institutions which He founded to shelter those truths and bring them into living touch with men. What did He tell us of His religion? Nay, what did He tell us of Himself? — for Christ is Christianity. He said: "The Son of Man is not come to destroy men's lives, but to save them." "I have come that they might have life, and that they might have it more abundantly." "I am the Light of the world. He that followeth Me shall not walk in darkness, but shall have the light of life." These are crucial words. They sweep the whole horizon of Christ's truth and work. The purpose of His religion is not to impoverish and mutilate life, but to show us the values of life as they stand in the light of God; and, in the downward pull of our nature and the sharp stress of the world, to help us to realise the highest values. Thus it comes to us. Thus it addresses us. It says, as God said to the prophet: "Son of man, stand upon thy feet, and I will speak unto thee." You must meet it, as a man meets a friend, standing on your feet, looking into his eyes, grasping his hand. And more than this; as its spirit enters into you, it will set you upon your feet. It comes to uplift your nature, enrich your life, to give it reach and vision, to keep you on your feet in your fight with sin. But it makes demands, you say. Yes, but all its demands are needful for the training of our manhood to its highest fruition; and it helps us to meet its demands. For instance, it demands faith. But do you expect to go through life without faith? Then you will miss the best and richest things of life. It is like a man drawing the curtains of his windows when the sunshine is making holiday on the earth. Again, it demands worship. But surely no thoughtful man would give much for a life that had not the element of worship in it. It is when faith in unseen things is faint, and worship dies out of life, that men ask, "Is life worth living?" An empty heaven overarches an empty heart. Lastly, it demands the curbing of the lower forces of our nature. This, after all, is the demand that excites the most angry and determined revolt. But life itself, outside of Christ, if it be carried to any high issue, makes the same demand. Even to be the shadow of a man, even to be respectable and keep our place in the world, we must chain the brute within us. It is a difficult task, and men who essay it without the aid of God ofttimes find that the wild beast has escaped his cage, and is devouring the beauty and dignify of their life. Christ, it is true, goes beyond the demands of the world. He asks us to sacrifice, if the need come, natural appetite and innocent joy in the behoof of our soul. Life itself finds its meaning only by the soul working out with pain and battle its supremacy. To accomplish this, the world has its methods; but Christ's method, after all, is the easiest method, the only effective method. Starve the evil in your nature by feeding the good that is in it. Conquer the strong man that has taken possession of your house by bringing in a stronger than he. The Church of Christ, with its revealed truth, its sacraments and its worships, is the Divine porch which God has built in the world, through which we may come to Him, and draw into our life, for help in our struggle and the healing of our wounds, the forces of His Divine life. ( W. W. Battershall, D. D. ) Self-possession T. G. Selby. The man who is great by gift, office, or opportunity, and at the same time of unfeigned goodness, will shrink back from the idea of incapacitating by oblique terrorism those who come within the field of his influence. He will wish them to employ their powers for the common weal to the best possible advantage, and will therefore seek to put them at their case, to encourage them to intellectual self-command, to build them up and not to cast them down. God's dealings with His servants of all ages correspond to our conception of His gentle and gracious character. The vision of His presence and power is not meant to permanently depress, overawe, and incapacitate. His glory is overwhelming, but it is not His will to annihilate reason and all that constitutes personality by the manifestations of His majesty. I. Self-possession is necessary for the HIGHEST FORMS OF INTERCOURSE WITH GOD. A man cannot be a recipient of the Divine revelations till he has made some little progress in the art of collecting and commanding his own faculties. Now and again God makes Himself known in vivid and stupendous ways which smite mortals with fear and trembling. For the time being, He strips them of their manliness. The characteristic attributes of the human personality are numbed, stifled, half-destroyed, and the man who is the subject of these manifestations might well think himself in the throes of a process intended to dissolve the elements which make up the unity of his being, and merge him irrecoverably into the terrible Infinite. Now this paralysing sense of the supernatural, which appears to threaten the obliteration of the individual, is only temporary. God does not wish to subtract anything from the personality, or to make us less than that which He created us to be. But, after all, the only thing God wants to drive out of the personality is the taint of selfishness, affinity for wrong, soft complaisance towards transgression. Indeed, it is the sin latent in us which produces collapse before His presence, and when that is gone serene self-possession is recovered. He does not wish to blight, or repress and destroy a single element in the constituent sum of a man's identity. 1. This lack of quiet self-possession is sometimes the reason why stricken, conquered, storm-tossed souls cannot enter into the quiet of saving faith. A temptation to keep back the obedient response to God's solicitation of human confidence may come in two opposite ways. Many a man persuades himself that his heart is not so profoundly stirred that he can exercise the faith that will save him. The psychological atmosphere, he is tempted to think, is far too normal and commonplace. And, on the other hand, those most profoundly wrought upon by a sense of their guilt, and the vision of the Divine holiness, exercised to the point of distraction by some force which has seized upon their emotions, find it difficult to collect their minds into an intelligent and purposeful act of faith. Their natures are almost stupefied by the mighty supernatural arrest that has come to them. The power of thought and emotion is for the moment frozen up or has almost passed away. They cannot collect themselves for the transaction which is required at their hands. Saul, the blinded persecutor, must have been in some such condition, as he lay prone at the gate of Damascus, for he could not there and then put forth the faith by which he was healed, built up, sanctified. The nature prostrate and helpless through a cataclysm of overwhelming conviction must be brought out of its paralysing amazement. Faith is an act which demands collectedness of mind, a rational and reflective attitude, modest self-possession. True it is that faith is God's gift, but the hand that receives is not the hand clutched with terror or folded in sleep, but the hand which is heedfully and unfalteringly held out. 2. Whilst reverence in God's presence is a duty from which there can be no release, that sacred emotion of the soul is not meant to dumfound and transfix us, however mighty the revelations to which it is a tribute. Indeed, the reverence that is allied to helplessness and maimed perception is manifestly a sentiment of inferior quality. The man who wishes to dazzle the supporters he is rallying to his side brings some kind of reproach upon himself. He who seeks to lull his admirers into dreaminess or to fascinate them into stupor, and so disarm their judgments, confesses thereby the meagreness of his own power to captivate by reason and by love. If, as God comes forth to conquer us, His revelations put the larger part of our mental life to sleep or obscure a single faculty or perception, that would be practically a confession of weakness on His part. It would imply He had not adequate moral and spiritual reserve forces wherewith to subdue our souls into adoration of His attributes and homage to His great behests. When God sees fit to disclose His majesty and abase our pride, He does not intend to permanently weaken, discourage, paralyse. That would be to surround Himself with worshippers of meaner capacity and servants of inferior fitness for His tasks. He desires to call forth, train, and perfect the undivided powers of those whom He seals and sends. 3. The largest and the loftiest service of God is that which is rational in the best sense of the word. Those disclosures of His being, character, and operation which God will make both in this life and in that which is to come, are intended to stimulate and not to depress that group of faculties of which the brain is the symbol. He has created us all that which we find ourselves, so that we may be better able to comprehend Him than beings less richly endowed, and we cannot think that this special capacity will be overborne and destroyed as soon as the goal comes into view. Every mental power must be healthy, well-mastered, on the alert, so that we lose nothing from His many-sided revelations. We cannot apprehend God and assimilate His truth and life in states of feeling which are not far removed from trance conditions. The highest intercourse with God attainable by a human soul is that in which the soul is perfectly at ease, competent to command its own powers and apply its own discernments. 4. Men may pass into mental states in which we describe them as possessed — possessed either by the Spirit of God for good, or by an unclean spirit for evil. But possession represents only a half-way stage towards a final goat of holiness or sin. In possession, both for evil and good, the personality becomes more or less veiled, overborne, suppressed. Manifestations of the Divine glory that confound and disable through their momentary intenseness, unfit for the truest and most comprehensive communion with God. In our own, as well as in earlier times, Christianity has fallen under the spell of Oriental philosophies which assume that the basis of human personality is evil, and its duration therefore fleeting; and that reabsorption into the infinite and universal life is the goal of all aspiration and progress. The unexpressed idea seems to be that the infinite cannot tolerate the finite, that it is always thirsting to draw every attribute of manhood out of us, and that it will leave at last the mere husk and shell of an effete personality behind, bleaching into final invisibility, or perhaps not even so much as that. Such a view credits God with predatory instincts rather than pays Him the glory due to His absolute and eternal love. God wishes to take out of our personalities nothing but what is hateful — selfishness, folly, moral blemish and defect. In Christ's high-priestly prayer we find the charter which pledges the permanence of all those elements which constitute personality. His own relation to the Father, which presupposed the essentials of personality, was to be the standard looked to in the perfecting of the disciples. "As Thou, Father, art in Me and I in Thee, that they also may be one in us." The branch which is grafted into the stock of a tree still produces its own specific flowers, in spite of its union with the tree, and produces them more nobly because of the reinforcement of life it receives from the tree. Our Lord's union with the Father accentuated rather than obscured the properties of His personality. The Father was ever dwelling in the Son, but the personality of the Father was not lost in the mystery of intercommunion; and the Son was ever dwelling in the Father, but He remained a perfectly conscious and clearly defined Son, and His personality was neither volatilised nor swallowed up by the mystic relation. The union which entirely abstracts and absorbs makes communion a fixed impossibility. And His own age-long fellowship with the Father, Jesus Christ presents as the type and consummation of all human excellence and blessedness. Ages await, us in which the revelations of God will transcend the grandest disclosures of the past; but even then these, revelations will be attempered to our capacity to receive and assimilate, Man's intellectual grasp, far from being overtaxed and palsied by the strange secrets of the future, will only be stimulated and enlarged. We are not children of the mist, freaks of cloudscape, broken shadows, iridescent vat, ours, whose destiny it is to confront the sunlight and be irretrievably dissolved. In the maturity of an all-round, unshrinking, indefectible personality, we shall be summoned into the presence of His glory to receive, without error or distraction, the nobler teaching of the hereafter. He will ask us then to be self-possessed, and He is teaching us the alphabet of that duty now. "Son of man, stand upon thy feet, and I will speak unto thee." II. A serene and undisturbed temper is necessary not only for the man who is an elect recipient of Divine revelations, but for THE MAN ALSO WHO IS TO BE A MESSENGER OF THESE REVELATIONS TO OTHERS. Courage before men is a characteristic of the genuine prophet; a timid, blushing, disconcerted herald from God's throne is an incongruous compound. The first apostles did much to prove their place in the holy succession by the firmness with which they spake under circumstances which would have abashed men with a less convincing religious history behind them. In the chapters to which the vision of Ezekiel is a prelude, the prophetic office is illustrated by the duty laid upon the sentinel or watchman. For such work the power of calm, unerring discernment is indispensable. He must be master of himself, able to see with his own eyes, to trust the correctness of his own judgments, to hold his own in the world. Unless a man has self-command, or can at least acquire it by discipline, he is unfit to be God's watchman. The nervous prophet, the self-deprecating herald, the apostle who allows himself to be overborne by the clamour of the world, stultifies his own mission and does not a little to discredit his message. 1. Self-possession is often a secret of success in common things. In not a few pursuits the cool head and uniform self-command are essential to life itself. A man must have confidence in the art he has assumed, and in his own aptitude for applying the principles of his art, and above all in the truths to the promulgation of which his art is contributory. He who has a modest faith in his own resources, be they natural or spiritual, will inspire some degree of that same faith into others. The man who cannot command his own faculties at the moment, never inspires confidence, however vast the stores of knowledge and power with which popular rumour may credit him. It is the working capital in actual view which assures the onlookers rather than the unrealisable assets. We cannot persuade others till we are so absorbed by the subject matter of that persuasion that all the powers of the mind rise up to emphasise it. The duty of self-command implies very much more than subjecting our bad passions to the control of the will; and if we do not learn self-command in the widest possible sense of the term, we inevitably weaken our effectiveness for good. By fluttered moods and weak, indeterminate accents, the wisest man is just as much disqualified from swaying others as the ignorant or the imbecile. Nervous embarrassment, inability to bring our best gifts into use at the call of a providential opportunity, palpitations, strikings of spirit, hesitancies, seem to turn our message into farce and dumb show. One faculty which we can quietly use at will for practical ends is better than a brilliant host of faculties which are not under perfect control. 2. Self-possession is a sign of the quietness of faith. When attained by spiritual processes it becomes a Voucher for that trust in God which, once learned in His immediate presence, extends to the daily fulfilment of the tasks He has fixed. Without this tranquillity which grows from faith we can have no power. There can be no confusion or embarrassment where this fixed persuasion exists. The man who is bold at God's command is bold because authority is behind him, and authority means the mighty grace which will not suffer its obedient instruments to be confounded or brought to shame. A true faith should enable us to wield our finest powers for God and His service. Respect for the opinions of others should never lead us to cancel ourselves and the contents of our own consciences. The strength and boldness we need in speaking for God must, in many cases, be built up from their very foundations on religious principles and experiences. The man whom nature does not help, and who through superhuman influence alone grows bold and at ease, will far surpass the other in effectual service for God. It may sometimes happen that in the physical life there is a barrier to their self-possession which is a prime condition of usefulness, and in one case out of a hundred the barrier may be insurmountable. Excellent and high-principled men and women assume too readily that they are the victims of nervous disorder, weak circulation, faintness. Let God's imperative "Stand upon thy feet" help us. It is a Divine voice which calls us to mental collectedness, to the quiet use and control of all our hidden gifts. He would fain rescue us from our frail. ties, from proneness to mental confusion, from undue awe of the face of our fellows, from that nervous paralysis which so often has its roots in a morbid or a defective religious life. It is not His will to have servants who lack the note of courage, competence, effectuality. By contact with God we shall gain steadiness, confidence of touch, impressive self-mastery for our work. "Now when they beheld the boldness of Peter and John...they took knowledge of them that they had been with Jesus." If we learn presence of mind before God we shall find little difficulty in maintaining it before men. "Wait on the Lord, be of good courage, and He shall strengthen thine heart; wait, I say, on the Lord." ( T. G. Selby. ) The prophet's commission J. C. Shanks. I. The attitude of the prophet IN THE PRESENCE OF GOD. Jonathan Edwards , who has been called the Isaiah of the Christian Dispensation; was often carried in the chariot of his imagination into the very highest heaven of ecstasy to behold the greatness and the glory of the Lord. And during those seasons of seraphic communion he realised his utter weakness, and his very body seemed to faint and fail. Pascal, too, had no less exalted experience when he was visited with the presence and power of God, and saw visions so unutterable that he could only fall on his face and weep tears of joy. But God does not mean that His servants should be overmastered with the majesty of its glory. God is not like an Eastern sovereign who wishes his subjects to be impressed with his distant greatness, and would extinguish the sense of noble manhood within their breast. The relation which God sustains to His people is that of a father to his children, who would impress them with the conviction of his absolute authority, and yet, at the same time, would endeavour to awaken within them the sense of their nobility and dignity as his children. II. The attitude of the prophet IN THE PRESENCE OF MAN. We may bend our knees in the presence of God, but we must stand upon our feet in the presence of man. It is in this attitude that we receive strength. Bunyan 's picture of the prophet is the ideal for all time. "He had eyes lifted up to heaven, the best of books was in his hand, the law of truth was written upon his lips, the world was behind his back. He stood as if he pleaded with men; and a crown of glory did hang over his head." 1. The first quality or attribute of the true prophet is that of conviction. The prophets of science have emerged out of their caves of prejudice, of tradition, of authority, and have gazed at nature with the clear eye of truth, and under the open canopy of heaven. And so it must be with the prophets of Scripture; they must be prepared to dismiss all the idols of prejudice and passion, and study the Bible in the light of open day, and thus arrive at a firm, immovable conviction of its truth. We have no business to preach our doubts; it is the grand realities that we are to proclaim in the presence of an unbelieving world. A lady once, examining Turner's pictures, said, "But, Mr. Turner, I don't see these things in nature." "Madam," replied the artist, with pardonable pride, "don't you wish you could?" Thus the true prophet must be a seer, and being a seer, the whole breadth of nature and Scripture will be open to him, and he will see things that others wot not of. 2. The second quality which distinguishes the true prophet is that of courage. The apostles after the day of Pentecost. were full of courage. The fear of man was completely taken away, so that they testified with boldness the truths of the Gospel concerning the death, burial, and resurrection of Christ. So it was with Luther , with Knox , with Savonarola , and all the great prophets of old; they were bold and uncompromising in their utterance of the truth. 3. The third quality of the faithful prophet is character. The staff of the prophet must be in the hands of a pure and upright man. Gehazi was a bad man; and hence, although he had the wand of Elisha in his hand, it failed to work enchantment. He passed the staff over the face of the dead child, the son of the Shunamite woman, but there was no voice, nor any that answered. But when Elisha took the staff in his hand, then the boy was raised to life again. Thus will it always be. ( J. C. Shanks. ) Human progress a preparation for the fuller knowledge of God J. S. Lidgett, M. A. I. THE WILL OF GOD IS THE UPLIFTING OF MAN. Ezekiel thought that he honoured God by falling prostrate on the ground. Be learnt that God was rather honoured by his standing on his feet. Salvation is the uplifting of man. It must be so because God is love. His aim is to lift the objects of His love into free fellowship with Himself. His glory and their exaltation are one. And the liker to Himself they are, the greater His joy. And this is true with reference to all man's powers. To stand upright is the outward sign of self-possession and of power in full development and exercise — first of all, the highest powers of faith and aspiration and conscience, but then all the powers which go together to make the man. Every human faculty has its place in the kingdom of God, and is sought out by the redemption of Christ Jesus. II. THE TEXT MAKES THIS UPLIFTING NOT ONLY COMPATIBLE WITH, BUT NECESSARY TO, THE RECEPTION OF DIVINE TRUTH. "Stand upon thy feet, and I will speak unto thee." Character can only be understood by corresponding character. If the lesser is to have fellowship with the greater, it must always be because the lesser grows until an answering faculty apprehends the greater. Take away the faculty in the receiver, and you destroy the power of the revealer to reveal himself. If the musician is to utter his soul, his instrument must sufficiently combine melodiousness, harmony, and delicacy to express his conception and to call forth all his skill. Had Mendelssohn known only the tom-tom of an African savage, we could never have had the Elijah and the Songs without Words. So we could never have had the dialogues of Plato had the philosopher had in view no audience more intellectual than a Sunday school class. And this is no mere human limitation. God can only reveal Himself to man and in man as human nature becomes lofty and deep and broad enough to apprehend and to express His mind. Further, each new power developed in man is a new point of contact with God. The world is so full of God that it is impossible to establish any new connection with it without its becoming a way of approach to some part of the mind of God, which is waiting to be revealed, when the means of receiving it are found. III. WE HAVE IN THE TEXT A SPECIAL MESSAGE FROM GOD TO THE MEN OF OUR TIMES. From every side the call is being heard — "Stand upon thy feet." Orders have been called to political and economical influence, which never exerted it before. Men are pressing forward to claim their share in the higher life of science, literature, and art, who but a generation ago were not sufficiently awakened even mournfully to say, "Such joys are not for us." What is the true prophet to say to this many-sided movement? Is he to ban it as secular and worldly? Nay, rather, he must proclaim that so long as moral earnestness is behind it, it is the inspiration of God bidding men stand upon their feet, that He may speak to them. ( J. S. Lidgett, M. A. ) Optimism and pessimism; or, the true dignity of man S. Macnaughton, M. A. (with Psalm 8:4, 5 ): — It is most important that man should recognise his high origin, the nobility of his powers, and the glorious destiny that is possible to him, and that invites his noblest efforts and ambition. The first attitude of the soul toward God must always be that of profound reverence and deep humility. Still God will not allow His chosen ones to crouch at His feet. First, the lowly penitent pleading for mercy; after that, the servant, obeying the commandments of God because he must obey or lose his place; but then, the son and friend, standing up beside his God, listening with rapturous delight to the voice of the loving Father. God is ever ready to draw near to those who love Him, and to speak with them as friend speaketh with friend. "Son of man, stand upon thy feet, and I will speak to thee." I think we may learn from these words that it is possible for us to miss the voice of God, and to lose much of the comfort of His presence, by failing to claim the privilege of coming to God at all times, in the fullest confidence of love and friendship. Man must recognise his true dignity, and maintain his self-respect, before he can receive the highest revelation of God. It is worthy of note that God put dignity and honour upon man by creating him in His own image. He also showed His great regard for man by giving His Son to redeem him, and lift him up from the low condition into which he had been brought by sin and transgression. And especially does He assert the dignity and worth of man, regenerated and purified, by making his body the temple of His Holy Spirit, and by providing for him a glorious, happy home, where no sin, nor sorrow, nor suffering can ever enter. There are pessimists in our day who boldly proclaim that human life is a failure — that the world is going from bad to Worse — that there is nothing in human life to be thankful for, but much to be deplored. The explanation of pessimism is found in the fact that men are living Without God and without hope in the world. There are, I think, three different views of human life. First, the superficial view of life, indulged in by the young and inexperienced. Life is not looked at in all its sober reality. Its responsibilities and trials are not duly weighed. The brightness on the surface is all that is seen. This is the optimist view. Then comes the second view of life, held, perhaps, by disappointed, unsuccessful men. Life is a burden and a toil; and yet the desire to live is strong in them; and they are puzzled and perplexed beyond measure. This is the view of the pessimist. Then there is the third view of life, deeper, truer, and more hopeful — bright with a more sober and abiding light than that of the optimist — and happy with a calm confidence in God, that cannot be shaken. This is the Christian view of life. The pessimist and the optimist are both in error. The pessimist opens the windows of the soul outward, and lets out upon the world the darkness of his own morbid. melancholy, and darkens the brightness of the world with his own darkness. That is bad — an evil that ought to be carefully avoided. The optimist opens the windows of the soul inward, letting in the world's bright sunlight, so that he sees only the brightness, and thinks nothing of the misery and wretchedness that are around; and hence he puts forth no effort to make the world brighter and better. But the true Christian philosopher opens the windows of the soul upward, and lets the light of heaven stream in. He sees everything in the light of God's providence and God's purposes, and has his mind enlightened by God's Spirit. ( S. Macnaughton, M. A. ) The assertion of manhood J. Millar, B. D. Ezekiel was overwhelmed by the vastness of the universe and the great range of God's sovereignty. He could no longer — like the earlier prophets — limit his thoughts of Divine providence to the fatherly care and protection of a handful of Jews. It was something much vaster. In the government of the world there was wheel within wheel, there were forces at work that seemed to take little heed of individual or even national interests; there was the terrible impartiality of a universal Power dispensing equal laws to all peoples of the earth. To himself he suddenly appeared of no account in this universe of law and force, and in utter abasement he grovelled on the ground. But he was not permitted long to abase himself. God had a work for him to do, a message to deliver. And before the work could be done or the message revealed, the prophet must rise from his grovelling attitude, and reassert his manhood and recover his self-respect. He must recover his belief in the true position of man; he must assert his liberty of action; he must believe in the possibility of leading a holy, a Divine life, and when he had thus shown his sense of the true dignity of man and his respect of self, he could be made a prophet and servant of the Most High. 1. The first element in the self-abasement and prostration, the sense of insignificance in presence of the great forces of nature, and of the vastness of the universe, is finely described in the 8th Psalm: "When I consider Thy heavens," etc. However we explain it, there is a failure to realise the true dignity of man, to value aright the purpose of life, to understand the issues that depend upon our thoughts, and words, and actions. We get into the way of looking on ourselves simply as atoms, inconsiderable parts of a world which contains much that is more worthy of securing God and man's attention than a human soul; and we are content, with the lowest level for our character and conduct. But if we are tempted to feel in this way, the voice of God says to us: "Son of man, stand upon thy feet, and I will speak unto thee." It tells us how the Creator, after He had framed the earth and designed the heavens, made man in His own image, endowed him with reason, that he might know and

Benson Commentary Ezekiel 2:1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. Ezekiel 2:1-2 . And he — Who sat upon the throne, the Son of God, whose messenger Ezekiel is here appointed to be to the Jewish captives now in Chaldea; said unto me, Son of man — A title ninety-five times, at least, given to Ezekiel, in this prophecy, in order, as most commentators suppose, to put him in mind of his frailty and mortality, and to keep him humble, amidst so many divine visions and revelations vouchsafed him from God: see Psalm 8:4 . Stand upon thy feet — Arise, fear not, and put thyself into a posture of attending to what I shall say to thee. And with this command God sent forth a power, enabling him to arise and stand. And the spirit entered into me — The same spirit which actuated the living creatures and the wheels; when he spake unto me — While he was speaking the words, or, as soon as they were spoken. Ezekiel 2:2 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. Ezekiel 2:3 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. Ezekiel 2:3-5 . I send thee to the children of Israel — God had for many ages been sending to them his servants the prophets, but to little purpose: they were now sent into captivity for abusing God’s messengers; and yet even there God raises up and sends a prophet among them, to try if their ears were open to receive instruction, now they were holden in the cords of affliction. To a rebellious nation — Hebrew, ???? , nations, the prophet’s commission extending to the dispersed Israelites, as well as the captive Jews, as also to the Jews still in Judea, to whom most of his predictions and reproofs related, and whom his writings would reach, in the order of Divine Providence. They and their fathers have transgressed against me — From age to age they had rebelled against him, and were now as much inclined to do so as ever. They are impudent children, and stiff-hearted — The Hebrew, ???? ???? ????? ?? , may be more significantly rendered, They are children impudent in their countenance, and hardened in their hearts. “They are so far hardened in their wickedness as to have cast off all shame, and even the very outward show of modesty.” And whether they will hear, &c. — Whether they will regard what is said by thee or not, they shall know that there hath been a prophet, &c. — They that obey shall know by the good I will do them; those that will not, by the evil which I will bring upon them. So that the event, answering to thy predictions, shall render thy authority unquestionable, and them inexcusable for not hearkening to the warnings thou hast given them. Ezekiel 2:4 For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. Ezekiel 2:5 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. Ezekiel 2:6 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. Ezekiel 2:6-8 . And thou, be not afraid of them — “The prophets and messengers of God are often exhorted to take courage, and are promised a proportionable assistance in the discharge of their office, without fearing any man’s person, or standing in awe of any man’s greatness.” — Lowth. Neither be afraid of their words — Their accusations, threats, or whatever else a malicious heart can suggest to the tongue. Though briers and thorns be with thee — Though thou art among such as study to vex and torment thee. Briers, usually running up among thorns, are a very fit emblem of the frowardness and keenness of sinners against God and his prophets, and therefore wicked and persecuting men are often denoted by this expression in the prophetical writings. And thou dost dwell among scorpions — Among men that are malicious and revengeful, and as dangerous and hurtful as the worst of serpents. Nor be dismayed at their looks — Wherewith they would brow-beat thee. They that would do any thing to purpose in the service of God, must not fear the faces of men. And thou shalt speak my words unto them — Do not forbear or desist from speaking to them what I have given thee in charge to speak, let them threaten and behave as they will, for thou shalt not receive any hurt from them, whether they pay regard to thee as a prophet or not. But thou, hear what I say unto thee — Obey when thou hearest. Those that would speak from God to their fellow-creatures, must be sure first to hear from God themselves, and then must be obedient to his voice. Be not thou rebellious, &c. — That is, do not refuse to go on this errand, or to deliver the message wherewith I send thee; do not fly off, as Jonah did, for fear of offending thy countrymen. If ministers, whose office it is to reprove sinners, connive at sin, and gratify sinners, either not showing them their wickedness, or not setting before them the fatal consequences of it, for fear of displeasing them, and exposing themselves to their ill will, they hereby make themselves partakers of their guilt, and are rebellious like them. If people will not do their duty in reforming, yet let ministers do theirs in reproving, and this will yield them comfort on reflection, whatever the success may be. Open thy mouth, and eat that I give thee — Receive into thy mind and heart, meditate upon, and digest the things which I reveal to thee. God’s words were to sink into him, that he might faithfully deliver them to others. The knowledge of divine truths is often expressed in Scripture by the metaphors of eating, digesting, and being nourished by bodily food: see Isaiah 55:1-2 ; John 6:27 . Ezekiel 2:7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. Ezekiel 2:8 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. Ezekiel 2:9 And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; Ezekiel 2:9-10 . Behold a hand was sent unto me — I saw a hand stretched out toward me, as from that divine person who appeared to me in the shape of a man. And lo, a roll of a book was therein — Wherein were contained the contents of the following prophecy. And he spread it before me — That I might understand the contents of it. And it was written within and without — The ancient books were rolled on cylinders of wood or ivory, and usually the writing was only on the inside; but this was written on both sides, both that which was innermost when it was rolled up, and on the outside also, which signified that the prophecy contained a long series of events. And there was written therein lamentations, and mourning, and wo — It contained predictions and revelations of impending calamities, and divers terrible judgments coming on the Jewish nation, and giving great cause for bitter sorrow and lamentation. Ezekiel 2:10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ezekiel 2:1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. EZEKIEL’S PROPHETIC COMMISSION Ezekiel 2:1-10 ; Ezekiel 3:1-27 THE call of a prophet and the vision of God which sometimes accompanied it are the two sides of one complex experience. The man who has truly seen God necessarily has a message to men. Not only are his spiritual perceptions quickened and all the powers of his being stirred to the highest activity, but there is laid on his conscience the burden of a sacred duty and a lifelong vocation to the service of God and man. The true prophet therefore is one who can say with Paul, "I was not disobedient to the heavenly vision," for that cannot be a real vision of God which does not demand obedience. And of the two elements the call is the one that is indispensable to the idea of a prophet. We can conceive a prophet without an ecstatic vision, but not without a consciousness of being chosen by God for a special work or a sense of moral responsibility for the faithful declaration of His truth. Whether, as with Isaiah and Ezekiel, the call springs out of the vision of God, or whether, as with Jeremiah, the call comes first and is supplemented by experiences of a visionary kind, the essential fact in the prophet’s initiation always is the conviction that from a certain period in his life the word of Jehovah came to him, and along with it the feeling of personal obligation to God for the discharge of a mission entrusted to him. While the vision merely serves to impress on the imagination by means of symbols a certain conception of God’s being, and may be dispensed with when symbols are no longer the necessary vehicle of spiritual truth, the call, as conveying a sense of one’s true place in the kingdom of God, can never be wanting to any man who has a prophetic work to do for God amongst his fellow men. It has been already hinted that in the case of Ezekiel the connection between the call and the vision is less obvious than in that of Isaiah. The character of the narrative undergoes, a change at the beginning of chapter 2. The first part is moulded, as we have seen, very largely on the inaugural vision of Isaiah; the second betrays with equal clearness the influence of Jeremiah. The appearance of a break between the first chapter and the second is partly due to the prophet’s laborious manner of describing what he had passed through. It is altogether unfair to represent him as having first curiously inspected the mechanism of the merkaba, and then bethought himself that it was a fitting thing to fall on his face before it. The experience of an ecstasy is one thing, the relating of it is another. In much less time than it takes us to master the details of the picture, Ezekiel had seen and been overpowered by the glory of Jehovah, and had become aware of the purpose for which it had been revealed to him. He knew ‘that God had come to him in order to send him as a prophet to his fellow-exiles. And just as the description of the vision draws out in detail those features which were significant of God’s nature and attributes, so in what follows he becomes conscious step by step of certain aspects of the work to which he is called. In the form of a series of addresses of the Almighty there are presented to his mind the outlines of his prophetic career-its conditions, its hardships, its encouragements, and above all its binding and peremptory obligation. Some of the facts now set before him, such as the spiritual condition of his audience, had long been familiar to his thoughts-others were new; but now they all take their proper place in the scheme of his life; he is made to know their bearing on his work, and what attitude he is to adopt in face of them. All this takes place in the prophetic trance; but the ideas remain with him as the sustaining principles of his subsequent work. 1. Of the truths thus presented to the mind of Ezekiel the first, and the one that directly arises out of the impression which the vision made on him, is his personal insignificance. As he lies prostrate before the glory of Jehovah he hears for the first time the name which ever afterwards signalises his relation to the God who speaks through him. It hardly needs to be said that the term "son of man" in the Book of Ezekiel is no title of honour or of distinction. It is precisely the opposite of this. It denotes the absence of distinction in the person of the prophet. It signifies no more than "member of the human race"; its sense might almost be conveyed if we were to render it by the word "mortal." It expresses the infinite contrast between the heavenly and the earthly, between the glorious Being who speaks from the throne and the frail creature who needs to be supernaturally strengthened before he can stand upright in the attitude of service. { Ezekiel 2:1 } He felt that there was no reason in himself for the choice which God made of him to be a prophet. He is conscious only of the attributes which he has in common with the race-of human weakness and insignificance; all that distinguishes him from other men belongs to his office, and. is conferred on him by God in the act of his consecration. There is no trace of the generous impulse that prompted Isaiah to offer himself as a servant of the great King as soon as he realised that there was work to be done. He is equally a stranger to the shrinking of Jeremiah’s sensitive spirit from the responsibilities of the prophet’s charge. To Ezekiel the Divine Presence is so overpowering, the command is so definite and exacting, that no room is left for the play of personal feeling; the hand of the Lord is heavy on him, and he can do nothing but stand still and hear. 2. The next thought that occupies the attention of the prophet is the painful spiritual condition of those to whom he is sent. It is to be noted that his mission presents itself to him from the outset in two aspects. In the first place, he is a prophet to the whole house of Israel, including the lost kingdom of the ten tribes, as well as the two sections of the kingdom of Judah, those now in exile and those still remaining in their own land. This is his ideal audience; the sweep of his prophecy is to embrace the destinies of the nation as a whole, although but a small part be within the reach of his spoken words. But in literal fact he is to be the prophet of the exiles; { Ezekiel 3:2 } that is the sphere in which he has to make proof of his ministry. These two audiences are for the most part not distinguished in the mind of Ezekiel; he sees the ideal in the real, regarding the little colony in which he lives as an epitome of the national life. But in both aspects of his work the outlook is equally dispiriting. If he looks forward to an active career amongst his fellow-captives, he is given to know that "thorns and thistles" are with him and that his dwelling is among scorpions. { Ezekiel 2:6 } Petty persecution and rancorous opposition are the inevitable lot of a prophet there. And if he extends his thoughts to the idealised nation he has to think of a people whose character is revealed in a long history of rebellion and apostasy: they are "the rebels who have rebelled against Me, they and their fathers to this very day". { Ezekiel 2:3 } The greatest difficulty he will have to contend with is the impenetrability of the minds of his hearers to the truths of his message. The barrier of a strange language suggests an illustration of the impossibility of communicating spiritual ideas to such men as he is sent to. But it is a far more hopeless barrier that separates him from his people. "Not to a people of deep speech and heavy tongue art thou sent; and not to many peoples whose language thou canst not understand: if I had sent thee to them, they would hear thee. But the house of Israel will refuse to hear thee; for they refuse to hear Me: for the whole house of Israel are hard of forehead and stout of heart". { Ezekiel 3:5-7 } The meaning is that the incapacity of the people is not intellectual, but moral and spiritual. They can understand the prophet’s words, but they will not hear them because they dislike the truth which he utters and have rebelled against the God who sent him. The hardening of the national conscience which Isaiah foresaw as the inevitable result of his own ministry is already accomplished, and Ezekiel traces it to its source in a defect of the will, an aversion to the truths which express the character of Jehovah. This fixed judgment on his contemporaries with which Ezekiel enters on his work is condensed into one of those stereotyped expressions which abound in his writings: "house of disobedience"-a phrase which is afterwards amplified in more than one elaborate review of the nation’s past. It no doubt sums up the result of much previous meditation on the state of Israel and the possibility of a national reformation. If any hope had hitherto lingered in Ezekiel’s mind that the exiles might now respond to a true word from Jehovah, it disappears in the clear insight which he obtains into the state of their hearts. He sees that the time has not yet come to win the people back to God by assurances of His compassion and the nearness of His salvation. The breach between Jehovah and Israel was not begun to be healed, and the prophet who stands on the side of God must look for no sympathy from men. In the very act of his consecration his mind is thus set in the attitude of uncompromising severity towards the obdurate house of Israel: "Behold, I make thy face hard like their faces, and thy forehead hard like theirs, like adamant harder than flint. Thou shalt not fear them nor be dismayed at their countenance, for a disobedient house are they." { Ezekiel 3:8-9 } 3. The significance of the transaction in which he takes part is still further impressed on the mind of the prophet by a symbolic act in which he is made to signify his acceptance of the commission entrusted to him. { Ezekiel 2:8-10 ; Ezekiel 3:1-3 } He sees a hand extended to him holding the roll of a book, and when the roll is spread out before him it is found to be written on both sides with "lamentations and mourning and woe." In obedience to the Divine command he opens his mouth and eats the scroll, and finds to his surprise that in spite of its contents its taste is "like honey for sweetness." The meaning of this strange symbol appears to include two things. In the first place it denotes the removal of the inward hindrance of which every man must be conscious when he receives the call to be a prophet. Something similar occurs in the inaugural vision of Isaiah and Jeremiah. The impediment of which Isaiah was conscious was the uncleanness of his lips; and this being removed by the touch of the hot coal from the altar, he is filled with a new feeling of freedom and eagerness to engage in the service of God. In the case of Jeremiah the hindrance was a sense of his own weakness and unfitness for the arduous duties which were imposed on him; and this again was taken away by the consecrating touch of Jehovah’s hand on his lips. The part of Ezekiel’s experience with which we are dealing is obviously parallel to these, although it is not possible to say what feeling of incapacity was uppermost in his mind. Perhaps it was the dread lest in him there should lurk something of that rebellious spirit which was the characteristic of the race to which he belonged. He who had been led to form so hard a judgment of his people could not but look with a jealous eye on his own heart, and could not forget that he shared the same sinful nature which made their rebellion possible. Accordingly the book is presented to him in the first instance as a test of his obedience. "But thou, son of man, hear what I say to thee; Be not disobedient like the disobedient house: open thy mouth, and eat what I give thee". { Ezekiel 2:8 } When the book proves sweet to his taste, he has the assurance that he has been endowed with such sympathy with the thoughts of God that things which to the natural mind are unwelcome become the source of a spiritual satisfaction. Jeremiah had expressed the same strange delight in his work in a striking passage which was doubtless familiar to Ezekiel: "When Thy words were found I did eat them; and Thy word was to me the joy and rejoicing of my heart: for I was called by Thy name, O Jehovah God of hosts". { Jeremiah 15:16 } We have a still higher illustration of the same fact in the life of our Lord, to whom it was meat and drink to do the will of His Father, and who experienced a joy in the doing of it which was peculiarly His own. It is the reward of the true service of God that amidst all the hardships and discouragements which have to be endured the heart is sustained by an inward joy springing from the consciousness of working in fellowship with God. But in the second place the eating of the book undoubtedly signifies the bestowal on the prophet of the gift of inspiration-that is, the power to speak the words of Jehovah. "Son of man, eat this roll, and go speak to the children of Israel Go, get thee to the house of Israel, and speak with My words to them". { Ezekiel 3:1 ; Ezekiel 3:4 } Now the call of a prophet does not mean that his mind is charged with a certain body of doctrine, which he is to deliver from time to time as circumstances require. All that can safely be said about the prophetic inspiration is that it implies the faculty of distinguishing the truth of God from the thoughts that naturally arise in the prophet’s own mind. Nor is there anything in Ezekiel’s experience which necessarily goes beyond this conception; although the incident of the book has been interpreted in ways that burden him with a very crude and mechanical theory of inspiration. Some critics have believed that the book which he swallowed is the book he was afterwards to write, as if he had reproduced in instalments what was delivered to him at this time. Others, without going so far as this, find it at least significant that one who was to be pre-eminently a literary prophet should conceive of the word of the Lord as communicated to him in the form of a book. When one writer speaks of " eigenthumliche Empfindungen im Schlunde " as the basis of the figure, he seems to come perilously near to resolving inspiration into a nervous disease. All these representations go beyond a fair construction of the prophet’s meaning. The act is purely symbolic. The book has nothing to do with the subject-matter of his prophecy, nor does the eating of it mean anything more than the self-surrender of the prophet to his vocation as a vehicle of the word of Jehovah. The idea that the word of God becomes a living power in the inner being of the prophet is also expressed by Jeremiah when he speaks of it as a "burning fire shut up in his bones"; { Jeremiah 20:9 } and Ezekiel’s conception is similar. Although he speaks as if he had once for all assimilated the word of God, although he was conscious of a new power working within him. there is no proof that he thought of the word of the Lord as dwelling in him otherwise than as a spiritual impulse to utter the truth revealed to him from time to time. That is the inspiration which all the prophets possess: "Jehovah God hath spoken, who can but prophesy?". { Amos 3:8 } 4. It was not to be expected that a prophet so practical in his aims as Ezekiel should be left altogether without some indication of the end to be accomplished by his work. The ordinary incentives to an arduous public career have indeed been denied to him. He knows that his mission contains no promise of a striking or an immediate success, that he will be misjudged and opposed by nearly all who hear him, and that he will have to pursue his course without appreciation or sympathy. It has been impressed on him that to declare God’s message is an end in itself, a duty to be discharged with no regard to its issues, "whether men hear or whether they forbear." Like Paul he recognises that "necessity is laid upon him" to preach the word of God. But there is one word which reveals to him the way in which his ministry is to be made effective in the working out of Jehovah’s purpose with Israel. "Whether they hear or whether they forbear, they shall know that a prophet hath been among them". { Ezekiel 2:5 } The reference is mainly to the destruction of the nation which Ezekiel well knew must form the chief burden of any true prophetic message delivered at that time. He will be approved as a prophet, and recognised as what he is, when his words are verified by the event. Does it seem a poor reward for years of incessant contention with prejudice and unbelief? It was at all events the only reward that was possible, but it was also to be the beginning of better days. For these words have a wider significance than their bearing on the prophet’s personal position. It has been truly said that the preservation of the true religion after the downfall of the nation depended on the fact that the event had been clearly foretold. Two religions and two conceptions of God were then struggling for the mastery in Israel. One was the religion of the prophets, who set the moral holiness of Jehovah above every other consideration, and affirmed that His righteousness must be vindicated even at the cost of His people’s destruction. The other was the popular religion which clung to the belief that Jehovah could not for any reason abandon His people without ceasing to be God. This conflict of principles reached its climax in the time of Ezekiel, and it also found its solution. The destruction of Jerusalem cleared the issues. It was then seen that the teaching of the prophets afforded the only possible explanation of the course of events. The Jehovah of the opposite religion was proved to be a figment of the popular imagination; and there was no alternative between accepting the prophetic interpretation of history and resigning all faith in the destiny of Israel. Hence the recognition of Ezekiel, the last of the old order of prophets, who had carried their threatenings on to the eve of their accomplishment, was really a great crisis of religion. It meant the triumph of the only conception of God on which the hope of a better future could be built. Although the people might still be far from the state of heart in which Jehovah could remove His chastening hand, the first condition of national repentance was given as soon as it was perceived that there had been prophets among them who had declared the purpose of Jehovah. The foundation was also laid for a more fruitful development of Ezekiel’s activity. The word of the Lord had been in his hands a power "to pluck up and to break down and to destroy" the old Israel that would not know Jehovah; henceforward it was destined to "build and plant" a new Israel inspired by a new ideal of holiness and a whole-hearted repugnance to every form of idolatry. 5. These then are the chief elements which enter into the remarkable experience that made Ezekiel a prophet. Further disclosures of the nature of his office were, however, necessary before he could translate his vocation into a conscious plan of work. The departure of the theophany appears to have left him in a state of mental prostration. In "bitterness and heat of spirit" he resumes his place amongst his fellow-captives at Telabib, and sits among them like a man bewildered for seven days. At the end of that time the effects of the ecstasy seem to pass away, and more light breaks on him with regard to his mission. He realises that it is to be largely a mission to individuals. He is appointed as a watchman to the house of Israel, to warn the wicked from his way; and as such he is held accountable for the fate of any soul that might miss the way of life through failure of duty on his part. It has been supposed that this passage { Ezekiel 3:16-21 } describes the character of a short period of public activity, in which Ezekiel endeavoured to act the part of a "reprover" ( Ezekiel 3:26 ) among the exiles. This is considered to have been his first attempt to act on his commission, and to have been continued until the prophet was convinced of its hopelessness and in obedience to the divine command shut himself up in his own house. But this view does not seem to be sufficiently borne out by the terms of the narrative The words rather represent a point of view from which his whole ministry is surveyed, or an aspect of it which possessed peculiar importance from the circumstances in which he was placed. The idea of his position as a watchman responsible for individuals may have been present to the prophet’s mind from the time of his call; but the practical development of that idea was not possible until the destruction of Jerusalem had prepared men’s minds to give heed to his admonitions. Accordingly the second period of Ezekiel’s work opens with a fuller statement of the principles indicated in this section (chapter 33). We shall therefore defer the consideration of these principles till we reach the stage of the prophet’s ministry at which their practical significance emerges. 6. The last six verses-of the third chapter ( Ezekiel 3:22-27 ) may be regarded either as closing the account of Ezekiel’s consecration or as the introduction to the first part of his ministry, that which preceded the fall of Jerusalem. They contain the description of a second trance, which appears to have happened seven days after the first. The prophet seemed to himself to be carried out in spirit to a certain plain near his residence in Tel-abib. There the glory of Jehovah appears to him precisely as he had seen it in his former vision by the river Kebar. He then receives the command to shut himself up within his house. He is to be like a man bound with ropes, unable to move about among his fellow-exiles. Moreover, the free use of speech is to be interdicted; his tongue will be made to cleave to his palate, so that he is as one "dumb." But as often as he receives a message from Jehovah his mouth will be opened that he may declare it to the rebellious house of Israel. Now if we compare Ezekiel 3:26 with Ezekiel 24:27 and Ezekiel 33:22 , we find that this state of intermittent dumbness continued till the day when the siege of Jerusalem began, and was not finally removed till tidings were brought of the capture of the city. The verses before us therefore throw light on the prophet’s demeanour during the first half of his ministry. What they signify is his almost entire withdrawal from public life. Instead of being like his great predecessors, a man living full in the public view, and thrusting himself on men’s notice when they least desired him, he is to lead an isolated and a solitary life, a sign to the people rather than a living voice. From the sequel we gather that he excited sufficient interest to induce the elders and others to visit him in his house to inquire of Jehovah. We must also suppose that from time to time he emerged from his retirement with a message for the whole community. It cannot, indeed, be assumed that the chapters 4-24 contain an exact reproduction of the addresses delivered on these occasions. Few of them profess to have been uttered in public, and for the most part they give the impression of having been intended for patient study on the written page rather than for immediate oratorical effect. There is no reason to doubt that in the main they embody the results of Ezekiel’s prophetic experiences during the period to which they are referred, although it may be impossible to determine how far they were actually spoken at the time, and how far they are merely written for the instruction of a wider audience. The strong figures used here to describe this state of seclusion appear to reflect the prophet’s consciousness of the restraints providentially imposed on the exercise of his office. These restraints, however, were moral, and not, as has sometimes been maintained, physical. The chief element was the pronounced hostility and incredulity of the people. This, combined with the sense of doom hanging over the nation, seems to have weighed on the spirit of Ezekiel, and in the ecstatic state the incubus lying upon him and paralysing his activity presents itself to his imagination as if he were bound with ropes and afflicted with dumbness. The representation finds a partial parallel in a later passage in the prophet’s history. From Ezekiel 29:21 (which is the latest prophecy in the whole book) we learn that the apparent non-fulfilment of his predictions against Tyre had caused a similar hindrance to his public work, depriving him of the boldness of speech characteristic of a prophet. And the opening of the mouth given to him on that occasion by the vindication of his words is clearly analogous to the removal of his silence by the news that Jerusalem had fallen. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.