Verse 27
The color of amber - There are specimens of amber which are very pure and beautifully transparent. One which I now hold up to the light gives a most beautiful bright yellow color. Such a splendid appearance had the august Being who sat upon this throne from the reins upward; but from thence downward he had the appearance of fire, burning with a clear and brilliant flame. For farther particulars see the notes on Ezekiel 10 (note).
Verse 28
As the appearance of the bow - Over the canopy on which this glorious personage sat there was a fine rainbow, which, from the description here, had all its colors vivid, distinct, and in perfection - red, orange, yellow, green, blue, indigo, and violet. In all this description we must understand every metal, every color, and every natural appearance, to be in their utmost perfection of shape, color, and splendor. "And this," as above described, "was the appearance of the likeness of the glory of the Lord." Splendid and glorious as it was, it was only the "appearance of the likeness," a faint representation of the real thing.
I have endeavored to explain these appearances as correctly as possible; to show their forms, positions, colors, etc. But who can explain their meaning? We have conjectures in abundance; and can it be of any use to mankind to increase the number of those conjectures? I think not. I doubt whether the whole does not point out the state of the Jews, who were about to be subdued by Nebuchadnezzar, and carried into captivity. And I am inclined to think that the "living creatures, wheels, fires, whirlwinds," etc., which are introduced here, point out, emblematically, the various means, sword, fire, pestilence, famine, etc., which were employed in their destruction; and that God appears in all this to show that Nebuchadnezzar is only his instrument to inflict all these calamities. What is in the following chapter appears to me to confirm this supposition. But we have the rainbow, the token of God's covenant, to show that though there should be a destruction of the city, temple, etc., and sore tribulation among the people, yet there should not be a total ruin; after a long captivity they should be restored. The rainbow is an illustrious token of mercy and love.
Introduction
The prophet, having been overwhelmed with the glorious vision in the preceding chapter, is here strengthened and comforted, [Eze 2:1], [Eze 2:2]; and then commissioned to declare to the rebellious house of Israel the terrible judgments that would very shortly come upon the whole land, if they repented not; with a gracious assurance to Ezekiel that God would be constantly with him while executing the duties of his office, [Eze 2:3-5]. The prophet is also commanded to be fearless, resolute, and faithful in the discharge of it, [Eze 2:6-8], as he must be the messenger of very unpleasing tidings, which well expose him to great persecution, [Eze 2:9], [Eze 2:10].
Verse 1
And he said unto me - In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;" and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord," [Eze 1:28]; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.
Verse 2
And the spirit entered into me - This spirit was different to that mentioned above, by which the wheels, etc., were moved. The spirit of prophecy is here intended; whose office was not merely to enable him to foresee and foretell future events, but to purify and refine his heart, and qualify him to be a successful preacher of the word of life.
He who is sent by the God of all grace to convert sinners must be influenced by the Holy Ghost; otherwise he can neither be saved himself, nor become the instrument of salvation to others.
And set me upon my feet - That he might stand as a servant before his master, to receive his orders.
Verse 3
Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter it might have been appropriated merely to show that though all his actions demonstrated him to be God, yet that he was also really Man; and that in the man Christ Jesus dwelt all the fullness of the Godhead bodily. When the acts of Christ are considered, it is more easy to believe his eternal Godhead, than to be convinced that the person we hear speaking, and see working, is also a man like unto ourselves.
I send thee to the children of Israel - To those who were now in captivity, in Chaldea particularly; and to the Jews in general, both far and near.
Verse 4
Thou shalt say unto them, Thus saith the Lord - Let them know that what thou hast to declare is the message of the Lord, that they may receive it with reverence.
Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave it where you please; take the Bible, and warn them from God's word recorded there.
Verse 5
Yet shall know that there hath been a prophet among them - By this they shall be assured of two things:
1. That God in his mercy had given them due warning.
2. That themselves were inexcusable, for not taking it.
Verse 6
Be not afraid of them - They will maltreat thee for thy message; but let not the apprehension of this induce thee to suppress it. Though they be rebels, fear them not; I will sustain and preserve thee.
Verse 7
Whether they will hear - Whether they receive the message, or persecute thee for it, declare it to them, that they may be without excuse.
Verse 8
Open thy mouth and eat that I give thee - Take my word as thou wouldst take thy proper food; receive it into thy heart; ponder it there, that it may be the means of strengthening and preserving thy soul, as proper nourishment will strengthen the body, and preserve from death. And the people to whom such messages of God may come should so hear it read, mark, learn, and inwardly digest it, that it may become efficient nourishment to their souls.
Verse 9
A hand was sent - Here the hand signifies not only the instrument of conveyance, but an emblem of the Divine power, which the hand of God always signifies.
A roll of a book - מגלת שפר megillath sepher. All ancient books were written so as to be rolled up; hence volumen, a volume, from volvo, I roll.
Verse 10
It was written within and without - Contrary to the state of rolls in general, which are written on the inside only. The Hebrew rolls are generally written in this way. There are several of such Hebrew rolls before me, all written on the inside only, consisting of skins of vellum, or parchment, or basil, a sort of half-tanned sheep or goat skin, sewed together, extending to several yards in length. Other Asiatic books were written in the same way. A Sanscrit roll of sixty feet in length, also before me, is written all on the inside; and a Koran, written in exceedingly small characters, about two inches broad and twelve feet long, and weighing but about half an ounce. But the roll presented to the prophet was written on both sides, because the prophecy was long, and to the same effect; that they might see the mind of God wherever they looked.
There was written therein lamentations, and mourning, and wo - What an awful assemblage! קינים והגה והי kinim, vahegeh, vehi, lamentations, and a groan, and alas! Lamentations on all hands; a groan from the dying; and alas, or Wo is me! from the survivors. It was the letter that killeth, and is the ministration of death. What a mercy to have that which is emphatically called Το Ευαγγελιον, The glad tidings, the good news! Christ Jesus is come into the world to save sinners; and he wills that all men should be saved and come to the knowledge of the truth. Here are rejoicings, thanksgivings, and exultation.
Introduction
This chapter contains more particular instructions to the prophet. It begins with repeating his appointment to his office, [Eze 3:1-3]. Ezekiel is then informed that his commission is, at this time, to the house of Israel exclusively, [Eze 3:4-6]; that his countrymen would pay little regard to him, [Eze 3:7]; that he must persevere in his duty notwithstanding such great discouragement; and he is endued with extraordinary courage and intrepidity to enable him fearlessly to declare to a disobedient and gainsaying people the whole counsel of God, [Eze 3:8-11]. The prophet is afterwards carried by the spirit that animated the cherubim and wheels, and by which he received the gift of prophecy, to a colony of his brethren in the neighborhood, where he remained seven days overwhelmed with astonishment, [Eze 3:12-15]. He is then warned of the awful importance of being faithful in his office, [Eze 3:16-21]; commanded to go forth into the plain that he may have a visible manifestation of the Divine Presence, [Eze 3:22]; and is again favored with a vision of that most magnificent set of symbols described in the first chapter, by which the glorious majesty of the God of Israel was in some measure represented, [Eze 3:23]. See also [Isa 6:1-13]; [Dan 10:5-19]; and [Rev 1:10-16]; [Rev 4:1-11], for other manifestations of the Divine glory, in all of which some of the imagery is very similar. The prophet receives directions relative to his future conduct, [Eze 3:24-27].
Verse 1
Eat this roll, and go speak - This must have passed in vision; but the meaning is plain. Receive my word - let it enter into thy Soul; digest it - let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven.
Verse 3
It was in my mouth as honey - It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favored by the Supreme Being. In [Rev 10:10] we find St. John receiving a little book, which he ate, and found it sweet as honey in his mouth, but after he had eaten it, it made his belly bitter, signifying that a deep consideration of the awful matter contained in God's word against sinners, which multitudes of them will turn to their endless confusion, must deeply afflict those who know any thing of the worth of an immortal spirit.
Verse 5
Thou art not sent to a people of a strange speech - I neither send thee to thy adversaries, the Chaldeans, nor to the Medes and Persians, their enemies. Even these would more likely have hearkened unto thee than thy own countrymen.
Verse 7
Impudent and hard-hearted - "Stiff of forehead, and hard of heart." - Margin. The marginal readings on several verses here are very nervous and very correct.