Verse-by-Verse Bible Commentary
Ezekiel 3:25

Clarke's Commentary

Verse Ezekiel 3:25. They shall put bands upon thee — Thy countrymen will rise up against thee; and, to prevent thy prophesying, will confine thee.

Bridgeway Bible Commentary

A faithful watchman (3:16-27)

As a watchman warns people in the city of a coming attack, so Ezekiel was to warn the exiles, so that they might turn away from sin and be saved from further calamity (16-17). If Ezekiel gave a warning and people ignored it, those people would bear the responsibility for their own death. But if Ezekiel failed to give the warning, Ezekiel would be held responsible for their death, and would himself suffer the death penalty (18-21).
Before Ezekiel began his ministry, God had one further instruction for him (22-23). Ezekiel was shown that he must speak God’s message only when God directed him. To emphasize this, God required Ezekiel not to speak or leave his house until God allowed him. In a dramatic demonstration of this restriction, God may have caused Ezekiel to suffer some sort of illness. Alternatively, Ezekiel may have voluntarily acted dumb and allowed someone to bind him with ropes. When God’s time came for Ezekiel to be released, he was to go and announce God’s message to the rebellious people (24-27).

Coffman's Commentaries on the Bible

"And the hand of Jehovah was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose and went forth into the plain: and, behold, the glory of Jehovah stood there, as the glory which I saw by the river Chebar; and I fell upon my face. Then the Spirit entered into me, and set me upon my feet; and he spake with me, and said unto me, Go, shut thyself within thy house. But thou, son of man, behold, they shall lay hands upon thee, and shall bind thee with them, and thou shalt not go out among them: and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah; he that heareth let him hear; and he that forbeareth let him forbear: for they are a rebellious house."

FINAL INSTRUCTION IN THE COMMISSION (Ezekiel 3:22-27)

The conclusive instruction for Ezekiel in his divine commission was thus described by Barnes: "Here he learns that there is a time to be silent as well as a time to speak, and that both are appointed by God."Ibid., p. 214.

Some scholars interpret this final paragraph as a reference to some affliction suffered by Ezekiel, such as epilepsy, aphasia, or temporary madness, and that he had to be restrained by the people. We do not accept that. "All of the various expressions of restraint here are figurative and have the meaning that God restrained Ezekiel for a while with the instruction that he was to open his mouth only in his house to those who consulted him privately."Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 712.

"The glory of the Lord stood there" Taylor noted that, "This expression sums up the whole of the vision seen in chapter 1; and the abiding recollection was not of the accoutrements of the heavenly chariot-throne, but of the One who sat upon it." This accords with our own view that this is the conclusion of the commission.

Some have suggested that perhaps this paragraph might be misplaced; but Beasley-Murray defended the meaning of it as appropriate enough where it stands.G. R. Beasley-Murray in the New Bible Commentary, Revised, p. 668.

Howie's conclusion regarding this final paragraph is that, "Ezekiel acted the part of a prisoner, his actions thus symbolizing the destruction of Jerusalem. It was only upon God's specific commandment that he spoke in public."Carl G. Howie in the Layman's Bible Commentary, p. 25.

Calvin's Commentary on the Bible

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. The opinion of those who take the passage metaphorically is not unsuitable, as if it had been said, the perverseness of the people hinders Ezekiel in the discharge of his duty, just as if he had been bound with ropes.

To make this clearer, we may call to mind what Paul says to the Corinthians, (2 Corinthians 6:11,) namely, that he was held in bondage, because his teaching could not find access to them, nor penetrate to their souls. “Our mouth,” says he, “is open towards you, O Corinthians! Our heart is enlarged towards you:” that is, as far as lieth in me, I am prepared faithfully to spend my labors upon you: but your bowels are straitened. Since therefore men, by their own depravity, hinder the course of doctrine, by reducing the servants of God to straits, it is quite consistent to represent the malice of those who are not teachable to be like ropes by which faithful teachers are bound, so that they cannot proceed freely in the course of their duty. If any one, however, prefers taking what is here said strictly and literally, the sentence must thus be understood, that the Israelites were not as yet prepared for instruction, because if the Prophet shall utter God’s commands immediately, they would be like the furious who would lay hands upon him and bind him with ropes. This sense also is very appropriate, and hence we may choose freely between them. But as to the general purport, God’s intention is by no means obscure, namely, that the Prophet ought not to take it ill, if he be for a time apparently useless without obtaining either hearers or fit disciples. We see then that this is said for the Prophet’s comfort, that he should not murmur or take it ill that God wishes him ‘to remain shut up at home; because the fit time had not yet come, as if it had been said — “If you hasten now, you will approach furious men who will by and bye rush against you and bind you with ropes. Because, therefore, you see them not yet prepared for learning, wait a while until I prepare their ears for you, that they may attend to you; or at least, that they may be rendered the more excuseless, I will send thee; and meanwhile, although they are as yet perverse, yet they cannot rise violently against thee, but whether they will or not, they shall be compelled to hear the commands which proceed from my mouth.” And he afterwards confirms this at length, as we shall see.

Smith's Bible Commentary

Chapter 3

Moreover he said unto me, Son of man, eat that which you find; eat this scroll, and then go and speak to the house of Israel ( Ezekiel 3:1 ).

In other words, devour it and then go give it forth. You see, that's really what the ministry is all about. You devour the Word of God and then you give it forth to the people, where it is now a part of you. You read and absorb the Word until it becomes a part of your very life, and then you give it out unto others.

So I opened my mouth, he caused me to eat that scroll. And he said unto me, Son of man, cause your belly to eat it, and fill your bowels with this scroll that I give to you. Then I did eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, and get thee unto the house of Israel, and speak with them my words. For thou art not sent to a people of a strange speech ( Ezekiel 3:2-5 )

Notice he sent to the house of Israel. You're not sent to a bunch of strangers, foreigners, people with the language that you have difficulty with. You can't understand.

but you're sent to the house of Israel; Not to many people of a strange speech and of a hard language, whose words you cannot understand. Surely, I had sent thee unto them, they would have hearkened ( Ezekiel 3:5-6 ).

If I'd send you to these heathen, they would have listened to you. But I'm sending you to the house of Israel.

But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all of the house of Israel are impudent and hard-hearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house ( Ezekiel 3:7-9 ).

They're going to give you some dirty looks, but don't be afraid. Speak My word.

Moreover he said unto me, Son of man, all of my words that I shall speak unto thee receive in your heart, and hear with thine ears ( Ezekiel 3:10 ).

So, receive in your heart, hear with your ears all of these words. Let them become a part of your life.

And go, get thee to them of the captivity, the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; and whether they will hear or not. Then the spirit took me up ( Ezekiel 3:11-12 ),

Now, he's caught up by the Spirit.

I heard behind me a voice of a great rushing ( Ezekiel 3:12 ),

You remember like the rushing waters.

saying, Blessed be the glory of the LORD from his place. And I heard also the noise of the wings of these living creatures that touched one another, and the noise of the wheels over against them, and the noise of a great rushing. So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me. ( Ezekiel 3:12-13 ).

So, he had this fascinating experience now. As people say they've been taken up in these flying saucers and all, it would appear that he had somewhat a similar experience of an astro projection with these cherubim.

Then I came to them of the captivity at Telabib, those that dwelt by the river of Chebar, and I sat where they sat, and I remained there astonished among them for seven days ( Ezekiel 3:15 ).

So he comes to the east of the captives, there at Telabib, and he's just astonished by what he sees. And he just sits there for seven days in silence, sort of overawed and astonished.

Now you remember when Job was having all of his difficulties and his friends came to comfort him, for seven days they didn't say a word. They just sat there in silence until Job opened up his mouth and began to complain about his condition. Sitting in silence. So here is Ezekiel doing much the same thing, just sitting in silence as he observes this whole scene of these people.

And it came to pass at the end of seven days, that the word of the LORD came unto me, saying, Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word of the LORD at my mouth, and give them warning from me ( Ezekiel 3:16-17 ).

So God is now calling him, commissioning him. "Look, I've made you a watchman. That's your commission. Your duty is two-fold: number one, hear My word; two, give them My word." Hearing the voice of God, hearing the word of God and then giving forth the word of God. This is always the method of God. There are many people who do not listen to God. Their ear is out of tune, out of frequency. God always uses those who are in touch with Him to reach those who are out of touch with Him. God uses you, in touch with Him, to reach the world out of touch with Him. And that is the primary purpose why you are still here. God has a work for you to do. God is wanting to touch this needy world. God uses those who are in touch with Him to, through them, touch the needy world. "Hear My word, and then speak My word to them."

Now, when I say to the wicked, You will surely die; and if you do not warn him, nor speak to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at your hand. Yet if you warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but you have delivered your soul ( Ezekiel 3:18-19 ).

Now, look, I've set you as a watchman, and you are responsible to hear My word and to speak My word. And if I say to the wicked, "You're going to die," if you warn them and they listen, great, they will live. If they don't listen, at least you've delivered your soul. If you don't warn them and they die, then you're responsible. The blood is on your hands.

What does it mean to have the blood on my hands? What does it mean to fail in my service to God? If God is saying to the wicked, "Hey, you better turn," and God uses or calls me to be the spokesman to warn those people that they better turn from their wickedness or God's judgment is coming, and if I fail to do it and God's judgment comes and they're destroyed, what does that mean that their blood is on my hands? It means that God holds me responsible, and that the reward that I would have for faithful service will not be given to me.

Now, notice he wasn't told to convince the wicked to turn. He wasn't told to argue with them. He was only told to declare to them the warning of God. That's all. We so often in our Christian experience make the mistake of thinking that we've got to somehow convert people to Jesus Christ. You can't convert them to Jesus Christ. God doesn't call you to convert people to Jesus Christ. He calls you to warn people. And therein is the calling of God. "I've called you, " He said, "to warn them." You've got to obey it. You've got to be responsible.

Now, again, When a righteous man does turn from his righteousness, and commits iniquity, and I lay a stumblingblock before him, and he shall die ( Ezekiel 3:20 ):

In other words, here's a guy turned from God, going down the wrong path, and God puts the stumblingblock that's going to trip him into hell.

and because thou has not given him a warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at your hand ( Ezekiel 3:20 ).

What does this have to do with eternal security? Really nothing. We're dealing in the Old Testament. And that righteousness which existed in the Old Testament was the righteousness of obedience to the law; whereas the righteousness that we have in the New Testament is the righteousness that is imputed to us by our faith in Jesus Christ. So you're dealing with a different righteousness.

Secondly, there is an association, because there are many who have made a profession, and there are many today who do profess to be Christians, but whose lives are being lived after the flesh. And I don't care what profession you might make. John surely warns us that there are people who are making false professions. "He that saith he is in the light, and walks in darkness lies. He doesn't know the truth. He that says he has no sin deceives himself. God's truth isn't in him. If a man say... " and men say a lot of things, but there's got to be a corresponding action in his life. If I say I'm walking in the light, and yet I am living after the flesh and walking in darkness, I'm only deceiving myself. The truth isn't in me. And there are a lot of people who have deceived themselves because they have made verbal professions of faith, but there is no fruit in their life to indicate any change. And they are still living and walking after the flesh. And yet, the Word of God plainly warns us concerning those works of the flesh.

As Paul said, "For the works of the flesh are manifest which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresy, envyings, murder, drunkenness, revelry, and such like of which I tell you. I've told you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God" ( Galatians 5:19-21 ).

Now I don't care what profession you've made. If you're living and walking after the flesh, if you are living in the practice of sin, opposed to God, I don't care what righteous things you may have done. Your very life is denying Jesus Christ and faith in Jesus Christ, through which faith God imputes righteousness to us. But your very life denies Him, and you're going to perish in your sin.

And God is commissioning Ezekiel to warn the people of the truth of God. "That's what you got to do, Ezekiel, and once you do, you've delivered your soul." And I'm warning you, as the servant of God, according to the Word of God and my understanding of the Word of God, if you continually are living after the flesh, not walking after the Spirit, not being led by the Spirit, not seeking the things of the Spirit, it makes no difference what profession you may have made, your life is denying Christ. And many people have been lulled into a false sense of security by false prophets who encourage them to just live however you want. It doesn't really matter. "Just send your offering in and things will be okay." Don't believe them.

And the hand of the LORD was there upon me ( Ezekiel 3:22 );

And this is, again, the third time he uses this phrase.

and he said unto me, Arise, and go forth into the plain, and I will talk with thee there. So I arose, and I went forth into the plain ( Ezekiel 3:22-23 ):

Now this is from the river Chebar. He left and went to the plain. Now he had sort of a divine transport to the river Chebar, but he has to walk away.

Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face ( Ezekiel 3:23 ).

God isn't limited to one locality. He's everywhere, and He's in the plain as well as by the river. And sometimes He will give directions and will allow you to do things one way, but then other times it's different ways. Our problem is that we try to pattern God. "Well, now, this is the way that God did it before," as though God has to continue in the same pattern. And we oftentimes make mistakes of thinking that God is patterned and God is bound to one method or one way. And we as men so easily fall into that rut of trying to do, "Well, this is the way, you know, they did it. This is the way our fathers did it." You know, and we get in these ruts. And that's one of the problems with the church. It's so filled with "rutuals" that it doesn't communicate to people anymore.

Then the spirit entered into me, and he set me upon my feet ( Ezekiel 3:24 ),

Notice, He's always setting him on his feet. It's interesting, he's always falling on his face every time he sees the glory of the Lord, falls on his face, and then the Spirit comes along and sets him up on his feet.

and he spake with me, and said unto me, Go, shut thyself within your house. But thou, Son of man, behold, they're going to put bands on thee, they're going to bind thee with them, and you shall not to go out among them ( Ezekiel 3:24-25 ):

Now, go, set yourself in the house. But they're going to come and bind you there.

And I will make your tongue cleave to the roof of your mouth, and you're going to be dumb, you're not going to be to them a reprover: for they are a rebellious house ( Ezekiel 3:26 ).

Now, I'm going to smite you with dumbness. You're not going to be able to talk to them. Now, he's just been commissioned to tell them, but for a period now he's not going to be able to speak.

But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear ( Ezekiel 3:27 );

Now remember over and over in the New Testament Jesus said, "He that hath an ear to hear, let him hear." Now, this was to impress upon Ezekiel the fact that he wasn't to just blurt out his own ideas to these people, but he was to wait until God spoke, and when God spoke then he was to speak. But not before. And to insure it, God was just going to smite him with dumbness so he couldn't. Sometimes I wish God would smite me with dumbness. I wish I could take back some of the things I have said.

and he that forbeareth, let him forbear ( Ezekiel 3:27 ):

If they don't listen, so what.

they're a rebellious house ( Ezekiel 3:27 ).

Don't bother with that. You just tell them what I tell you to tell them. "

Dr. Constable's Expository Notes

6. Ezekiel’s muteness 3:22-27

Dr. Constable's Expository Notes

The Jews were going to bind Ezekiel with ropes so he would not be able to circulate among them. There is no further mention in the book of Ezekiel’s being bound in his house with ropes. Consequently this may be a contingent statement: if the prophet would not restrict himself to his house, God would use others to confine him there. [Note: Dyer, "Ezekiel," p. 1233.] Another explanation, which I prefer, is that binding with ropes here is a figurative expression meaning confining; God would keep him at home, though not necessarily by using physical ropes (cf. Ezekiel 4:8). [Note: C. F. Keil, Biblical Commentary on the Prophecies of Ezekiel , 1:65; Feinberg, p. 30.]

"The Jewish people ’bound’ Ezekiel in the sense that their sins made it necessary for him to remain home in silence until God gave him a message." [Note: Wiersbe, p. 170.]

Perhaps some Israelites bound him for a while even though the text made no further reference to it. [Note: Greenberg, p. 102; Wevers, p. 58; Allen, p. 61, Alexander, Ezekiel, p. 18.]

Gill's Exposition of the Whole Bible

But thou, O son of man, behold, they shall put bands upon thee,.... Or, "bands shall be put upon thee"; either visionally, or really; not by angels, but by the Jews, who, taking the prophet for a madman by his motions and gestures; would bind him, and keep him within doors: or figuratively this may be understood of the sins of the people, their rebellion and obstinacy, which hindered the prophet from prophesying among them as yet; and so this is observed to conciliate his mind to the divine order, to shut up himself for a while in his own house, and be silent: or else by these bonds may be meant the divine order itself, which restrained him from doing his office as yet. So the Targum,

"behold, I have appointed the words of my mouth upon thee, as a band of ropes with which they bind;''

and shall bind thee with them; which some think is emblematical of the Jews being bound by the Chaldeans:

and thou shall not go out among them; to converse with them, or prophesy unto them. The Septuagint version renders it, "shall not go out from the midst of them"; as if he should be taken out of his own house by the Jews, and be bound by them, and kept among them, and not able to get away from them; but it is to be understood of his being bound in his own house, and not able to go out of that to them; and may signify, that in like manner the Jews should not be able to go out of Jerusalem when besieged by the Chaldeans.

Henry's Complete Commentary on the Bible

      22 And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.   23 Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.   24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.   25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:   26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.   27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

      After all this large and magnificent discovery which God had made of himself to the prophet, and the full instructions he had given him how to deal with those to whom he sent him with an ample commission, we should have expected presently to see him preaching the word of God to a great congregation of Israel; but here we find it quite otherwise. his work here, at first, seems not at all proportionable to the pomp of his call.

      I. We have him here retired for further learning. By his unwillingness to go it should seem as if he were not so thoroughly convinced as he might have been of the ability of him that sent him to bear him out; and therefore, to encourage him against the difficulties he foresaw, God will favour him with another vision of his glory, which (if any thing) would put life into him and animate him for his work. In order for this, God calls him out to the plain (Ezekiel 3:22; Ezekiel 3:22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, and was at this time out of humour with his work. And let us own ourselves for ever indebted to the mediation of Christ for this blessed intercourse and communion between God and man, between heaven and earth. See here the benefit of solitude, and how much it befriends contemplation. It is very comfortable to be alone with God, withdrawn from the word for converse with him, to hear from him, to speak to him; and a good man will say that he is never less along than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (Ezekiel 3:15; Ezekiel 3:15); for those that know what it is to have communion with God cannot but prefer that before any converse with this world, especially such as is commonly met with. He went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; for God is not tied to places. Note, Those who follow God shall meet with his consolations, wherever they go. God called him out to talk with him, but did more than that: he showed him his glory,Ezekiel 3:23; Ezekiel 3:23. We are not now to expect such visions, but we must own that we have a favour done us no way inferior if we so by faith behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord,2 Corinthians 3:18.

      II. We have him here restrained from further teaching for the present. When he saw the glory of the Lord he fell on his face, being struck with an awe of God's majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet and heard what the Spirit whispered to him, which is very surprising. One would have expected now that God would send him directly to the chief place of concourse, would give him favour in the eyes of his brethren, and make him and his message acceptable to them, that he would have a wider door of opportunity opened to him and that God would give him a door of utterance to open his mouth boldly; but what is here said to him is the reverse of all this.

      1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house,Ezekiel 3:24; Ezekiel 3:24. He was not willing to appear in public, and, when he did, the people did not regard him, nor show him the respect he deserved, and as a just rebuke both to him and them, to him for his shyness of them and to them for their coldness towards him, God forbids him to appear in public. Note, Our choice is often made our punishment; and it is a righteous thing with God to remove teachers into corners when they, or their people, or both, grow indifferent to solemn assemblies. Ezekiel must shut up himself, some think, to give a sign of the besieging of Jerusalem, in which the people should be closely shut up as he was in his house, and which he speaks of in the next chapter. He must shut himself within his house, that he might receive further discoveries of the mind of God and might abundantly furnish himself with something to say to the people when he went abroad. We find that the elders of Judah visited him and sat before him sometimes in his house (Ezekiel 8:1; Ezekiel 8:1), to be witnesses of his ecstasies; but it was not till Ezekiel 11:25; Ezekiel 11:25 that he spoke to those of the captivity all the things that the Lord had shown him. Note, Those that are called to preach must find time to study, and a great deal of time too, must often shut themselves up in their houses, that they may give attendance to reading and meditation, and so their profiting may appear to all.

      2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (Ezekiel 3:25; Ezekiel 3:25), either (1.) As a criminal. They shall bind him in order to the further punishing of him as a disturber of the peace; though they were themselves sent into bondage in Babylon for persecuting the prophets, yet there they continue to persecute them. Or, rather, (2.) As a distracted man. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mark 3:21. Perhaps this was the reason why he must keep within doors, because otherwise they would bind him, under pretence of his being mad, and therefore he must not go out among them. Justly are prophets forbidden to go to those that will abuse them.

      3. Instead of opening his lips that his mouth might show forth God's praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, Ezekiel 3:26; Ezekiel 3:26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, there tongue might cleave to the roof of their mouth,Psalms 137:6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. He shall not give them instructions and admonitions, for they are lost and thrown away upon them. He is before commanded to speak boldly to them because they are most rebellious (Ezekiel 2:7; Ezekiel 2:7); but, since that proves to no purpose, he is now for that reason enjoined silence and shall not speak at all to them. Note, Those whose hearts are hardened against conviction are justly deprived of the mans of conviction. Why should not the reprovers be dumb, if, after long trials, it be found that the reproved resolve to be deaf? If Ephraim be joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, implying that unless he were dumb he would be reproving; if he could speak at all, he would witness against the wickedness of the wicked. But when God speaks with him, and designs to speak by him, he will open his mouth,Ezekiel 3:27; Ezekiel 3:27. Note, Though God's prophets may be silenced awhile, there will come a time when God will give them the opening of the mouth again. And, when God speaks to his ministers, he not only opens their ears to hear what he says, but opens their mouth to return an answer. Moses, who had a veil on his face when he went down to the people, took it off when he went up again to God, Exodus 34:34.

      4. Instead of giving him assurance of success when he should at any time speak to the people, he here leaves the matter very doubtful, and Ezekiel must not perplex and disquiet himself about it, but let it be as it will. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; neither God nor his prophet shall be any losers by it; but the prophet shall be rewarded for his faithfulness in reproving the sinner, and God will have the glory of his justice in condemning him for not taking the reproof.