vocation that, for a time o.nd for a purpose, he should be as one dumb. On the other hand, the abundance of his utterances is apparent from the length to which the book of his prophecies extends. There were reasons for :both his dumbness and his speech. I. 'l'rm TESTIMONY OF BILENOE. That God should enjoin one of his own prophets to eilonce is certainly a very remarkable fact, and one that needs explanation. 1. It is evidence of Israel's unbelief and inattention. When the people refused to hear, there was a solemn dignity in the refusal of the prophet any longer to speak. 2. It is in rebuke of Israel's attempt to silence the Lord's messenger. The people would have their monitor hold his peace; and God gave them their will. The oracle was dumb. 3. The silencing of the prophet was judicial. Punishment is a reality; and severe indeed is the penalty inflicted upon that nation in which the voice of God's prophets is silenced. '!'be effects of such sin recoil upon the sinners' heads. 4. Such silencing was suggestive. It offered opportunity for reflection; it called for consideration regardiug the future; it may well have appeared to the thoughtful premonitory of wor~e calamities to follow. II. THE TESTIMONY OF SPEECH. 1. This is the result of Divine preparation: "When I speak with thee, I will open thy mouth." The same power which, at one time and for one purpose, closes the lips, at another time and for another purpose, opens them. So long as God withholds the message, the prophet is silenced; no sooner is the message conveyed to the prophet than be is empowered to utter it. 2. This is in fulfilment of a Divine commission: "Thou shalt say unto them, Thus saitb the Lord God." A command like this may well unseal the lips. The man who is convinced that he is justified in thus prefacing his utterances may well speak, whether his message be palatable or unpalatable, whether it bring the messenger praise or blame from his fellow-men. 3. This is accompanied by Divine authority: "He that heareth, let him hear; and be that forbearetb, let him forb1:a.r." It is for the people's own advantage that the prophet witnesses; if be warns, it is that they may escape threatened danger; if he promises, it is that they may obtain blessings; if be com- mands, it is that they may obey, and secure the rewards of obedience. Accordingly, it is for the people to consult their own highest interests. But in any casa they are subject to Divine authority; from that, and all that it involves, there is no escape. APPLICATION. 1. God has different ways of dealing with men; sometimes not only different, but apparently opposite ways, as in the case before us. And indeed, ono man may be reached and benefited by speech; another man, by silence. 2. In whatever way God deals with us, we are equally and inevitably responsible. It is indeed in our power to hear or to forbear, i.e. to obey or to disobey. But to every man faith and obedience bring blessing; and moreover (which is still more important), they are in themselves right and becoming. Ours is the privilege; ours is the accountability for its proper use.-T.
Vers. 4-14.-.Ambassadorsliip. God makes unusual manifestations of his glory to men, to qualify them for extraordinary service. The opened heavens and the voice of Divine approbation, on the occasion of Jesus' baptism, were a preparation for the desert conflict. The transfiguration of our Lord on the mount was designed to qualify the disciples for arduous spiritual toil. Ezekiel found it right pleasant to receive higher revelations of God"s Person and God's will, but irksome to the flesh to convey that will to bis brethren. I. 'l'HE souRcl!: OF AUTHOillTY. The splendid rnanirestation of God, recorded in the first chapter, was intended to prepare and fortify Ezekiel for this difficult undertaking. 'l'he God of heaven, who dwelt amid such splendours, and who had such a magnificent retinue, condescended to employ this timid "son of man" as bis ambassador. When- ever an envoy bas Leen sent by his monarch to a foreign court, on a momentous errand, be bas been sustained by the consciousness that be represented, in his weak person, the honour of the monarch and the strength of the whole empire. So Ezekiel hacl. been admitted to the court of the celestial King, and was honoured to bear the ccmmands of the eternal God. No other authority could be compared with this. H~ving revealed to his ecstatic vision the glories of the heavenly King, the Sovereign•~ voice broke graciously on the servant's car, " Go, get theo unto the house of Israel." 64 THE BOOK OF THE PROPHET EZEKIEL. [en. m.1-27,