When the Prophet is ordered to eat whatever he receives, this ought not to be extended to everything which he meets with, but, whatever may be the taste of the book, he is forbidden to refuse it: for its bitterness might possibly cause him to reject the threats of God.

Ezekiel, as we have just seen, proceeds to say, that a book was given him to eat, because God’s servants ought to speak from the inmost affection of their heart.

Now at greater length God explains why he wished his servant to eat the volume which he held forth in his hand, namely, that when instructed by it he might approach the children of Israel; for he ought not to come empty, and we know that man of himself can bring forward nothing solid: hence Ezekiel…

Now he adds, not to many peoples Those who translate “many” by “great,” do not understand the Prophet’s meaning, for God had spoken in the singular number concerning all people, but now he uses the plural, as if he had said, I send thee neither to Egyptians, nor to Chaldeans, nor to any other…

Now, therefore, we clearly see the sloth of the people assigned as a reason why they purposely rejected the Word of God, and hardened themselves in obstinacy.

Ezekiel was forewarned of the obstinacy of the people, yea, even of their desperate wickedness. Now God strengthens him lest he should despair when he saw that he must contend with such abandoned and reckless men; for what else was it than contending with stones? If Ezekiel had been commanded to…

Lastly, we gather from this passage that although the whole world should rise up against the servants of God, yet his strength would be superior, as we saw it was with Jeremiah: They shall fight against thee, but they shall not prevail. (Jer. 1:19 ; Jer.

This is a repetition of the same doctrine; for we said that our Prophet is more verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to the form of speech which was then customary among the exiles, he is not, therefore, either so restricted or so polished; but we must…

Now it is added, that he may go and proceed to the captivity, to the children of his own people We see, then, that God does not regard the Prophet so much as the Israelites, because they had never willingly yielded to the Prophet when he brought a message by no means pleasing.

The Prophet again affirms what we have formerly seen, that God had worked upon his mind by the secret instinct of his own Spirit. Although, therefore, God had exhorted him to fortitude, yet the Prophet shows what he demanded of himself.

The Prophet now seems to express from whence the voice which he heard proceeded: for I do not think that the voice proceeded from any other quarter, and that afterwards the living creatures moved in unison with the wheels, but it seems to me to explain what would otherwise have been doubtful,…

He confirms what we have formerly seen, namely, that he was acted upon by the Spirit of God, so that it was in some way without himself, and not as profane men have invented, enthusiastically: for their Prophets were deprived of self-control, and the devil so dealt with them, that they were not of…

Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men.

Now the Prophet shows more clearly why he continued in silence for seven days, because, indeed, he had been appointed a teacher, but the time had not fully arrived in which he was to utter the commands of God. He waited, therefore until he should receive a distinct message.

What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all.

The Prophet is now taught how difficult and dangerous an office he has now to undertake. God had previously laid it down as a law that he should utter nothing of himself: now he adds, that, the watchman is so set over the people that he must render an account of the diligence with which he goes…

The Prophet is here taught how usefully he will lay out his labor, although he should appear to fail, for he ought to be satisfied with this alone, that God approves his efforts.

Here God adds another part of duty which is incumbent on all Prophets. For they are first sent to bring back into the way those who had been alienated from God, then to retain those who are already within the flock, and to lead those onward to the goal who have already entered upon the course.

We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together.

God seems in some way to play with his Prophet, when he sends him about, and apparently changes his plan. For the duty of teaching was previously imposed upon the holy man, but now he is commanded to go abroad, and afterwards God orders him to shut himself up at home.

Here Ezekiel confirms what I have said: whenever the faithful are frightened at the sight of God’s glory, they cannot collect their mind unless the Lord prop them up by his strength.

Now God explains the reason why he wishes the Prophet to cease for a time, and to remain at home as if dumb. They have placed, said he, ropes upon thee with which they may bind thee.

But he now adds, I will fix thy tongue to thy palate – or I will make thy tongue adhere to thy palate – so that thou shalt not be to them a reprover, because they are a rebellious house What God ascribed to the Israelites he now transfers to himself.

After a silence, God shows by what commands he wishes to instruct his servant, namely, by such as would exasperate the people, as we have formerly seen.