The Pulpit Commentary — Ezekiel — Volume 1 — Section 42

the spirit of Elisha. was agitated, he was incapable of exercising his prophetic office, but when the B{;itation was nllayed by music, ho was able to prophesy. 11 When the minstrel played the hand of the Lord came upon him." And, as ha.s been suggested by another, the gentle murmurings and rhythmic ripplings of the waters of the river may in like manner have attuned the spirit of Ezekiel to prophetic action and utterance. Ill. WAS ACCOMPANIED BY DIVINE VISIONS. "The heavens wore opened, and I saw visions of God." These words indicate : 1. A remarkable faculty in man. He ha.s power to behold "visions of God." I do not attempt to determine whether be saw them with the eye of the body or of the mind. To me it seems almost certain that the vision was spiritual. But whether it was physical or spiritual does not affect the great truth that we have power to receive spiritual and Divine revelations. Doubtless the seeing faculty in the case of the prophet was purified and strengthened for beholding these sublime and celestial scenes (cf. 2 Kings vi. 17); but no new or additional faculties were given uuto him. It behoves us to respect our nature, seeing that it is capable of beholding visions and hearing voices from God. 2. Great condescension in God. He opened the heavens, unfolded the glorious revelations, and empowered the 11rophet to behold them. The prophet speaks of them as "visions of God." The expression indicates that: (1) God was their Author. They proceeded from him. (2) God was their Object. It is true that "no man hath seen God at any time." The essential Deity "no man bath seen, nor can see; " yet these visions were manifestations of his majesty. Schmieder has beautifully said, 11 The Lord stooped to him, and his spirit was caught up to see God." . IV. WAS ACCOMPANIED BY DIVINE COMMUNICATIONS. "The word of the Lord came expressly unto Ezekiel the priest." Or, more correctly," The word of Jehovah came in reality unto Ezekiel." The prophet not only saw Divine visions, but he also "heard the voice of One that spake" (ver. 28). The trne prophet is himself taught of God, His authority with men arises from the fact that he speaks not his own thoughts, opinions, or conclusions, but the word which he has received from God; that he comes to them with an assured "Thus saith the Lord." V. \VAS ACCOMPANIED DY THE DIVINE IMPARTATION OF POWER. "And the hand of the Lord was there upon him." The power of God was acting upon the spirit ot Ezekiel as an inspiring, strengthening, constraining force. "'l'he hand of Jehovah was on Elijah," and though weary, he put forth great physical exertion (1 Kings xviii, 46). The right ha.nd of the glorified Lord was laid upon St. John in his dread swoon, and he was revived and strengthened. Whom God summons to arduous service he strengthens for the discharge of the same. He gives power commensurate with duty.-W. J. Vers. 4-28.-The providential government of God. This is acknowledged even by some of the ablest expositors to be a most difficult portion of sacred Scripture. Isaac Casanbon says that "in the whole of the Old Testament there is nothing more obscure than the beginning and the end of the Book of Ezekiel." And Calvin "acknowledges that he does not understand this vision." Yet we would humbly and reverently endeavour to set forth what appear to us to be the principal teachings of this marvellous vision. Its chief meaning the prophet himself tells u~ when he says that he saw "the appearance of the likeness of the glory of Jehovah" (ver. 28). But in this case that glory is his glory in the providential government of our world. In dealing with this subject we may perhaps bring out the main teachings of our text by considering- !. THE VARIETY OF AGENCIES EMPLOYED IN THE PROVIDENTIAL GOVERNMENT OF Goo, 1. The entire animate creatiun is thus employed. Great is the diversity of opinion as to the meaning of the four living creatures, the likeness of which Ezekiel saw (vers. 4-10). We will state what we believe to be their true significance. A8 delineated by the prophet "it is an ideal combination," as Fairbairn says ; "no such composite creature exists in the actual world." And the name by which they are called, living ones, "presents them to our view ae exhibiting the property of life in its highest state of power and activity; as forms of creaturely existence altogether instinct with life." Hengstenberg ~ays that the living creatures are" the ideal combination of all that lives on earth." We regard them as intended to symbolizo the whole living creation of on. 1. 1-28.] THE BOOK OF THE PROPHET EZEKIEL. 27