Ezek. 3 Ezekiel is made to eat the roll, Ezek. 3:1–3. God encourageth him in the discharge of his office Ezek. 3:4–14; he is carried by the Spirit to Tel-abib; and is there admonished of his duty as a watchman to Israel, Ezek. 3:15–21.

He who sat on the throne and directed the chariot or cherubims, the Lord Jesus Christ, who also spake to him in the chapter before. Eat: this was done in a vision. That thou findest, in the hand which was sent to him, Ezek.

So, Heb. And; so soon as he had heard he must eat it. I opened my mouth; not to discuss points, but to obey, to show my readiness indeed, and to do what lay on me to do. He caused me to eat that roll; not by a force compelling me, but by a concurrent help in what the prophet was ready to do.

In this verse is confirmed and explained what was spoken Ezek. 3:1, which see. Cause thy belly to eat; the mouth is the proper instrument of eating, but when meat is eaten and digested, the belly is said to eat; the prophet must not just taste, but he must chew, swallow down, retain, and fill his…

Son of man: see Ezek. 3:1, Ezek. 2:1. Go; either the first word, go, intimates the awakening and rousing him, and the latter, get thee, directs him whither to go when on his legs, or else it is an idiom of the Hebrew language, or a hendyadis, an ingemination of the same command.

Though the Divine command is reason enough why we should obey readily, yet God is pleased to give the prophet arguments to persuade, and ushers them in here. A people of a strange speech; who cannot skill of thy speech, nor thou speak (without gift of tongues) to them.

This verse is much what the former, yet strengthens and illustrates what is laid down there. Many people here may be, according to the comprehensiveness of the Hebrew word, either numerous, whose multitudes would be their pride, and tempt them to deride thee; or, mighty in valour and feats of war…

But, Heb. And, put adversatively, is rightly rendered but. Will not hearken unto thee; have no mind or will. The original is not here, as mostly it is elsewhere, content to express it by the word in the tense which connoteth the event.

This may be to remove the objection of the prophet, who might plead the softness of his own metal, and pretend shameless sinners will scoff a young prophet out of countenance. Behold, says God, consider. I have made; given.

If their foreheads be hard and cutting as the flint, if they wound the soft and tender, if they sparkle with fire against those of harder metal; yet be not afraid, I have made thee as the adamant, harder than flint, able to cut and to break it.

This verse is a repetition of the charge given to the prophet, to deal faithfully and undauntedly in the delivering his message, to deliver always what God should speak, to speak nothing else, and to speak all that.

See Ezek. 3:4. To them of the captivity; of the first captivity under Jeconiah’s reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar, as 2 Kings 24:1, 2 Kings 24:6–7. These are those good figs, Jer.

The spirit; the Spirit of God, which governed the wheels and the living creatures, Ezek. 8:3. Took me up; either raised him up to nearer approaches, to see and discern, to hear and learn; or carried him to his countrymen, to whom he was to speak.

I heard, added to connect the verses and to make the reading full, hath I think somewhat perplexed the words, and occasioned inquiry after two different sounds or voices; whereas if we read them as in the Hebrew and as the Latin, And the noise was of the wings, & c., so the 13th verse will explain…

So, Heb. And, or then, at that very time. The spirit, the Spirit of God, as Ezek. 3:12, which see. Lifted me up, either from that prostration which the terrible vision had caused when he fell to the ground; or rather, caught him, who before was on his legs and well come to himself, up into the air.

See Ezek. 3:11. Tel-abib; the name of a place in that part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. This was divided into superior, called Gozan, and inferior, called here Tel-abib, a low country, and unprofitable, because spoiled by waters, and secure to keep…

This verse gives us sufficient account why the prophet staid these seven days; it was because the particular word he was to speak to them was not yet declared to him.

See Ezek. 2:1. I; the person that appeared to him, Ezek. 1:26. It is the great and glorious One. Made thee; appointed by commission; I have qualified by gifts, I have actually sent thee forth, &c. Watchman; night and day to observe whether the enemy approach, and to give notice on pain of death.

When I say, either by the, menaces of my law, or by motion of my Spirit stirring thee up to reprove and warn. The wicked; any wicked one whatever, rich or poor, mean or mighty. Thou shalt surely die; such courses will certainly end in death, and in damnation if not left.

His wickedness: this may denote the sinfulness of his mind and heart, which is the spring of all. His wicked way; his actual sinful courses; the practices of sin and the habits of sin must be left.

What must be done to sinners is said, now for those that have been righteous take thy directions. A righteous man; either one that hath for some continuance of time professed the way of righteousness, but is now overcome of vices; or who is righteous only in appearance, as Prov. 18:17, Ezek.

If thou warn; as often as need. The righteous man; the truly and really pious, the regenerate man. Sin not; deliberately, customarily, habitually. And he doth not sin; takes warning, and departs further from sin, and keeps better to the ways of God.

See Ezek. 3:14, Ezek. 1:3. There; at Tel-abib. Go forth into the plain; withdraw from the multitude, and retire into the opener place. Likely it was some spacious level in that low country which lay between the rivers.

Then; so soon as commanded. The glory of the Lord: see Ezek. 1:28, with foregoing verses. Stood there; in the plain whither he is now come. As the glory which I saw by the river; it overpowered him now as then, and he could bear it no more now than before he could.

The spirit: see Ezek. 2:2. Shut thyself within thy house: some say this is to be an interrogation, wilt thou, &c.? others add it is an irony, upbraiding him; but I see no ground for either.

Son of man: see Ezek. 2:1. It is not said who shall do this, therefore interpreters guess variously at it. Some say it is figurative, noting the malice of the Jews, who would not suffer him quietly to converse with them, their malice was like bonds.

Either by forbidding thee to speak, I will make thee as dumb as if thy tongue did cleave to the roof of thy mouth; or possibly God did suspend his influence, and leave the prophet dumb, as one who could not move his tongue, the use whereof is taken away.

When I speak with thee; whenever I shall reveal any thing to thee; or, when I shall have discovered all to thee which thy people should be informed in; then I will open thy lips, and loose they tongue, and give thee power to speak.