The Pulpit Commentary — Ezekiel — Volume 1 — Section 48

glyphics of nature. We have a revelation in language, a written Bible. 2. Jn direct address. God spoke immediately to Ezekiel. Here is the contrast between the pro- phet and the ordinary bearer of a Divine message. We receive our messaues at second hand from God's inspired teachers. They held direct communications ;ith Heaven. But may not we do something similar, not indeed in new prophecies or gospels, but at least in the illumination of soul which makes the old truth stand out in a new li"ht, or helps us to make 11. fresh appl!cati~n of it to new circumstances? By his Spirit G;d does thus speak directly to every hstenmg soul, though the words are those of familiar truth. II. MAN LISTENING. Speech is useless without a hearer. For ages the "silent proclamation " of nature has been spread before the gaze of heedless witnesses. The difference between the seer and the man who beholds only material facts may lie in the natures of the men more than in the external facts that are presented to them. The one is a seer because he has eyes to behold what is equally present to the other thoui:h unperceived for lack of sight to discover it. So the prophet must have "ears t~ hear" the message of God. And all who would receive God's message in their souls must have the hearing ear. The manner of the delivery of the Divine message to Ezekiel suggests the way in which it should be received. 1. In a certain human sim- plicity. Ezekiel is addressed as "son of man." When nearest to Heaven he must not forget his human nature. The prophet is our fellow-man. The knowledge of heavenly truth does not kill human nature, nor destroy the kinship between the enlightened and the ignorant. (1) Here all pride is rebuked. The prophet must not suppose that he is anything more than a man. (2) Human interests are to be considered. The mes- sage is given to one man for the sake of his fellows. 2. In manly obedience. Ezekiel is to stand up. He had fallen in fear before the vision of glory. To hear the word of revelation he must arise. God does not delight in the humiliation of his children. We are exhorted to "come boldly unto the throne of grace" (Heb. iv. 16). - Religion does not destroy manliness. Yet God expects the attention shown by a sP.rvant to his master. Ezekiel is not to sit. He who receives a word from God is to be awake, listening, attentive, and ready to obey, like the servant who stands by his master's side. Ver. 2.-The entrance of the Spirit. If it were not for another reference to the Spirit in eh. iv. 3, we might reasonably suppose that the prophet was referring to his own spirit, and indicating, in picturesque language, that he recovered from faintness, or that his "spirits" rose, that he gained courage and strength. But since this passage plainly shows that none other than the Spirit of God can be meant, it is clear that a very close c0nnection between the Holy Spirit and man is here indicated. The possibility of misunderstanding as to what spirit is designated only emphasizes the idea of the intimate association of the human and the Divine. I. THE SPIRIT OF Gon ENTERS MAN. :we can never fathom the mystery of the nature of God. But it would seem that certain modes of the Divine Being are more within touch of us than others. So, while as our Father God rules and blesses us, and while the Son of God enters humanity generally by taking our nature upon him and becoming our Brother, the Spirit enters into individual souls, and unites himself with our verv selves. The Christian is e. temple of the Holy Ghost. Something more must lie in this fact than the omnipresence of God, for God is everywhere, and therefore does not need to enter any region of creation. The spiritual entrance must there- fore mean the manifestation of bis presence (1) by an exercise of energy, or (2) by a revelation to consciousness. 'l'he prophet may know the latter form of Divine entrance. The former, however, is the more usual in experience. Now, it is very much to know that God does indeed dwell with the children of men. 'l'he earth is not a God-deserted waste. Religion is not a one-sided effort of man to reach after God. Spiritual life is not simply an exercise of a man's own powers. God has his share in the soul's experience, touching it in its inmost secret being. He is nearer to the spiritually minded man than that man's own thoughts. II. THE DIVINE SPIRIT ENTERS TH1touou THE DIVIN!!: WonD. Ezekiel tells us that "the Spirit entered into me when he spalce unto me." So it was in the days of the early Church. The apostles preached first; then, after their word had been received, the Holy Ghost descended upon the hearers. While it is commonly recognized that prayer is a fitting means through which to obtain a fuller presence of the Spirit of God, CIT, II, 1-10.] THE BOOK OF THE PROPHET EZEKIEL. .33