But when I speak with you, I will open your mouth, and you are to tell them, 'This is what the Lord GOD says.' Whoever listens, let him listen; and whoever refuses, let him refuse, for they are a rebellious house. Sermons
I. THE TESTIMONY OF SILENCE. That God should enjoin one of his own prophets to silence 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. The effects of such sin recoil upon the sinners' heads. 4. Such silencing was suggestive. It offered opportunity for reflection; it called for consideration regarding the future; it may well have appeared to the thoughtful premonitory of worse 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 lot 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 he is empowered to utter it. 2. This is in fulfilment of a Divine commission: "Thou shalt say unto them, Thus saith 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 accompanied by Divine authority: "He that heareth, let him hear; and he that forbeareth, let him forbear." It is for the people's own advantage that the prophet witnesses; if he warns, it is that they may escape threatened danger; if he promises, it is that they may obtain blessings; if he commands, 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 case 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, one 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.
That thou shalt be dumb. After so many years of uninterrupted activity, to be imprisoned, to be silenced, and almost incapable of writing or reading, is mere wearisome than even the pain that often accompanies it; and yet, hence the following instruction may be gathered: —1. How much activity belongs to some natures, and that this nature is often mistaken for grace. 2. How much we are called to suffer, as well as to do, the will of God. When I have bid one of my children to sit down quietly, and remain silent during my pleasure, I enjoin him a more difficult task than the most active service; and yet I expected it to be done, because I ordered it. How is it that I have not yet learned to sit still, when I am told? (R. Cecil.) He that heareth let him hear. "The prescriptions of a physician must not be altered, either by the apothecary or the patient; so we, the preachers, must not alter God's prescriptions, neither must you, the hearers. We must not shun to declare, nor you to receive, 'The whole counsel of God.'".People EzekielPlaces Chebar, Tel-abibTopics Ear, Ears, Forbear, Forbearer, Forbeareth, Forbears, Hast, Hearer, Heareth, Hears, Listen, Mouth, Open, Rebellious, Refuse, Refuses, Says, Shut, Sovereign, Speak, Speaking, Talk, Thus, UncontrolledOutline 1. Ezekiel eats the scroll4. God encourages him 15. God shows him the rule of prophecy 22. God shuts and opens the prophet's mouth Dictionary of Bible Themes Ezekiel 3:26-27Library Cæsarius of Arles. He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety … Augustus Neander—Light in the Dark Places Boniface, Apostle of the Germans. Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse . The Greatness of the Soul, The Servant's Inflexible Resolve The Iranian Conquest The Prophet Jonah. Ezekiel Links Ezekiel 3:27 NIVEzekiel 3:27 NLT Ezekiel 3:27 ESV Ezekiel 3:27 NASB Ezekiel 3:27 KJV Ezekiel 3:27 Bible Apps Ezekiel 3:27 Parallel Ezekiel 3:27 Biblia Paralela Ezekiel 3:27 Chinese Bible Ezekiel 3:27 French Bible Ezekiel 3:27 German Bible Ezekiel 3:27 Commentaries Bible Hub |
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