Then the Spirit entered me and set me on my feet. He spoke with me and said, "Go, shut yourself inside your house. Sermons
I. WAS COMMANDED BY THE LORD. "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" (cf. Ezekiel 2:2). One would have been inclined to conclude that, when he was revived by the Spirit, the prophet would have been ordered to enter upon active service. But he was commanded to seclude himself within his house. This seclusion was probably intended as: 1. A season of meditation for the prophet. Such seasons are requisite for those whose work for God is public and arduous; and in his providence God so orders their lives that such seasons are attainable by them; e.g.. Moses in the desert of Mitian (Exodus 3:1); St. Paul in Arabia (Galatians 1:17); Martin Luther in the monastery of Erfurt, and in the castle of Wartburg. 2. As a silent admonition to the people. God would instruct them by symbol, that from a rebellious people the prophetic presence and voice may be withdrawn. If men will not heed the reproofs of his servants, the reprover shall be silent towards them (ver. 26). II. WAS OCCASIONED BY THE OBSTINACY OF THE PEOPLE IN WICKEDNESS. "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." This verse is a difficult one, and we cannot assert dogmatically what it means; but it seems to us that it should be taken metaphorically, and that it symbolizes the truth that the persistent sins of the people occasioned the seclusion and silence of the prophet. Dr. Fairbairn thus paraphrases the verse under consideration: "Their obstinate and wayward disposition shall be felt upon thy spirit like restraining fetters, repressing the energies of thy soul in its spiritual labours, so that thou shalt need to look for thy encouragement elsewhere than in fellowship with them. The imposition of bands must be understood spiritually, of the damping effect to be produced upon his soul by the conduct of the people. It is a marked specimen of the strong idealism of our prophet, which clothes everything it handles with the distinctness of flesh and blood." The persistent rebelliousness of the people occasioned the temporary suspension of the active work of the prophet. The unbelief of our Lord's own countrymen was as bands upon him, restraining the exercise of his benevolent power. "And he did not many mighty works there, because of their unbelief." Obstinacy in wickedness deprives man of the most precious spiritual possessions. III. WAS TO BE RIGIDLY ENFORCED. "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." This is to be taken metaphorically. "Because the people would silence the prophet, God, to punish them, will close his mouth." During the time of the suspension of his prophetic activity he would be as silent to them as a dumb man. When the Lord determines to deprive a people of any blessing which they have despised or persistently disregarded, his determination will certainly be enforced. IV. WAS TO BE ONLY TEMPORARY. "But when I speak with thee, I will open thy month, and thou shalt say unto them, Thus saith the Lord God," etc. The withdrawal of the messenger of the Lord was not to be permanent. The prophet would speak again when God willed him to do so. When his seclusion and silence had produced their effect, he must go forth and proclaim the word of the Lord. The following observations are suggested by this verse: 1. The prophet is empowered for his work by the Lord. "When I speak with thee, I will open thy mouth." Ezekiel received his message from the Lord, and was emboldened by him to deliver it. 2. The prophet is authorized in his work by the Lord. "Thou shalt say unto them, Thus saith the Lord God." Both the silence and the speech of Ezekiel were expressly ordered by God. In both he was under the control of his Divine Master, remaining silent when so directed by him, and proclaiming his word whet, commanded and enabled by him to do so. "This represents forcibly the authoritative character and Divine origin of the utterances of the Hebrew prophets." 3. The prophet's great concern in his work should be to be faithful to the Lord. "Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house." Ezekiel was not responsible for the success of his work with the people. But fidelity in executing the commissions which he received from his great Master was required of him. For this he was responsible. And still "it is required in stewards that a man be found faithful" (1 Corinthians 4:2). CONCLUSION. Our subject addresses to us solemn admonition as to our treatment of the Word of the Lord. If we persistently despise or disregard that Word, he may withdraw it from us, or place us beyond the sphere of the ministry thereof. Neglected privileges may justly and reasonably be taken away from those who have neglected them (cf. Amos 1:4-12). - W.J.
Arise, go forth into the plain, and I will there talk with thee. I. The DUTY enjoined — "Arise, and go forth into the plain." Premise two things —1. The place is indifferent. It matters not whether it be a private room, or the open field. The thing required is to be alone. 2. It is not a state of absolute retirement that God enjoins, Man was made for society, as well as solitude: and so is the Christian. But what our subject demands is, comparative and occasional secession for moral and spiritual purposes. Says He not this by express commands? "Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which is in secret shall reward thee openly." And says He not this by example? Daniel retired three times a day. Of our Saviour, whose life has the force of a law, it is said: "In the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed. Says e not this by he institution of the Sabbath? The return of every Saturday evening cries, "Tomorrow is the rest of the holy Sabbath unto the Lord." "Go forth into the plain, and there will I talk with thee." And says He not this by the dispensations of His providence? Affliction often at once disinclines us to social circles, and disqualifies us for them. Sickness separates a man from the crowd, and confines him on the bed of languishing, there to ask, "Where is God my Maker, who giveth songs in the night?" Says He not this by the influence of His grace? This agency always produces in its subjects certain sentiments and dispositions, which urge them to retirement. I will mention four of these. 1. The first is a devotional temper. Whoever delights in prayer will delight in retirement; because it is so favourable to the frequency and freedom of the exercise. 2. The second is a desire to rise above the world. How often does the Christian lament that his conversation is so little in heaven, and that he is so much governed, by things that are seen and temporal! But where is the world conquered? In a crowd? No: but — alone. 3. The third is a wish to obtain self-knowledge. It is only alone that he can examine his state; that he can explore his defects; and set a watch against future temptation. 4. The fourth is love to God. When we are supremely attached to a person, his presence is all we want; how desirable then to meet him alone, where he seems wholly ours, and we can yield and receive undivided attention! II. The PRIVILEGE promised — "And I will there talk with thee." 1. The condescension of the Speaker. It is the Creator talking with the creature. Annexed to our meanness are our unworthiness, and our guilt. Here is, therefore, the condescension not only of goodness, but of mercy and grace. 2. Observe the happiness of the believer. By what scale can we judge of blessedness so rightly as the degree of nearness to God, the supreme good, the fountain of life? In His presence there is fulness of joy, and at His right hand there are pleasures for evermore. How blessed, then, is the man whom God chooses, and causes to approach unto Him now! 3. What is the subject of communication? It is variously expressed in the Scripture. It is called, His secret, and His covenant: "The secret of the Lord is with them that fear Him, and He will show them His covenant." It is called judgment, and His way: "The meek will He guide in judgment, and the meek will He teach His way. It is peace: "He will speak peace unto His people." It regards everything that is important to their welfare, or interesting to their feelings and hopes. 4. What is the mode of address? He does not talk with us in a preternatural manner, as he did sometimes of old with His people. But He opens our eyes to see wondrous things out of His law. He leads us into all truth. He applies the doctrines and promises of His word by His Spirit; and, by enabling us to realise our own interest in them, He says to our souls, I am thy salvation. 5. What is the evidence of the fact? How shall we know that He does talk with us? Remember the two disciples going to Emmaus.Determine the Divine converse with you in the same way. Judge of it by its influences and effects. 1. It will produce a deep and solemn sense of our vanity and vileness. 2. It will draw forth unquenchable desires after additional indulgence. 3. It will produce likeness. "He that walketh with wise men shall be wise." (W. Jay.) Homilist. I. SEASONS OF DEVOUT SOLITUDE ARE NECESSARY IN ORDER TO FREE US FROM THE CORRUPTING INFLUENCE OF SOCIETY.1. Society has a tendency to stir and strengthen the impulses of our animal nature. 2. Society has a tendency to produce habits of superficial thought. The spicy anecdote, the volatile language, the feathery and the flippant — these are the popular wares. 3. Society has a tendency to destroy the sense of individual responsibleness. 4. Society has a tendency to promote a forgetfulness of God. The lamp of piety will soon flicker and expire in the gusts of social influences, unless we retire to devout solitude for fresh oil to feed its waning fires. II. SEASONS OF DEVOUT SOLITUDE ARE NECESSARY IN ORDER PERSONALLY TO APPROPRIATE THE GOOD THERE IS IN SOCIETY. The conversations of the noblest circles, the most renovating principles of the most Christ-like discourses, will all prove worse than useless if their good effect is allowed to terminate with their first impressions. First impressions, of a holy kind, if they are not cultured by devout reflection, will not only pass away as the early dew goes off in the sun, but will carry off with them something of the freshness and the sensibility of the heart — something that will render the spirit less susceptible to other good impressions. In devout solitude, and nowhere else, can the faculty of discrimination rightly do its work. Here, the mind has its "senses exercised to discern good and evil." The two opposite elements, alas! are so mixed together here, so compounded, that a rigid and searching discrimination is required to separate the chaff from the wheat — the dross from the gold. In the presence of God, evil and good dissolve their connection, and appear in their own distinct essences. The night is divided from the day. Now without this discrimination there can be no true appropriation. In devout solitude, therefore, I can turn the universe to my service; aye, even make enemies serve my purpose. III. SEASONS OF DEVOUT SOLITUDE ARE NECESSARY IN ORDER TO QUALIFY US TO BENEFIT SOCIETY. Nature and the Bible teach that our bounden duty is to "serve our generation" — to endeavour to improve the condition of the race. Three things seem indispensable, and these are dependent upon devout solitude. 1. Self-formed conviction of Gospel truth. Alone with God you can search the Gospel to its foundation, and feel the congruity of its doctrines with your reason, its claims with your conscience, its provisions with your wants. 2. Unconquerable love for Gospel truth. The man only who loves truth more than popularity, fortune, or even life, can so use it as really and lastingly to benefit mankind. In devout solitude you can cultivate this invincible attachment to truth, and be made to feel with Paul, who said — "I count all things but loss for the excellency of the knowledge of Christ." 3. A living expression of Gospel truth. We must be "living epistles." Our conduct must confirm and illumine the doctrines which our lips declare. It is said of Moses "that the skin of his face shone while he talked with God." But in seasons of devout solitude, our whole nature may grow luminous, and every phase of our character coruscate with "the deep things of the spirit." (Homilist.) I. THE SPECIALITY OF GOD'S APPOINTMENTS. He appoints places, times, methods, He appoints, in this case, the plain. "Where two or three are gathered together," etc.; "Wheresoever My name is recorded," etc. Where the appointment is special, the obedience should be instantaneous, cordial, punctual. II. THE PERSONALITY OF GOD'S COMMUNICATIONS. "I will talk with thee." We should know more of God if we held closer intercourse with Him. We may go to God directly. Every devout meditation brings us into the Divine presence. Expect this; believe it; realise it. In the sanctuary we are not hearing the voice of man, but of God. In nature we hear the Divine voice. God talks with man in the garden in the cool of the day. III. THE FAMILIARITY OF GOD'S CONDESCENSION. "I will talk with thee." It is a friend's appointment. It is not, "I will lighten and thunder," or, "I will overpower thee with My strength," but, "I will talk with thee," as a father might talk to his only son. Though the prophet was at first thrown down, yet the Spirit entered into him, and set him upon his feet. Application — 1. God has ever something to say to man. Must have — (1) (2) 2. In seeking solitude, man should seek God. Solitude without God leads to madness. Solitude with God leads to strength and peace. Undevout solitude is the wilderness where the devil wins his battles. 3. Man himself should often propose to commune with God, In this case God proposed; in other cases man may "seek the Lord." Communion with God shows — (1) (2) (J. Parker D. D.) (W. M. Arthur, M. A.) II. IF THE DESERT IS ESSENTIAL TO OUR SPIRITUAL WELL-BEING, IT IS BETTER THAT WE SHOULD SEEK IT THAN IT US. What the enterprising builder has done with open spaces, those solitudes in which God used to speak to our fathers, that money-making engine that was formerly called "man" has done with vacant days, hours, moments, seconds — those solitudes of time in which the godly of the past were wont to hold sweet converse with their God. The number of place-spaces and time-spaces has rapidly decreased, and is still rapidly decreasing. The result is a lamentable falling off all round, an alarming lowering of spiritual temperature from which none is exempt, and of which even the most godly are painfully conscious. These would fain live the life of the saints of long ago, but they find themselves caught in the current of the age, and are powerless to do more than hold their own in this universal craze of competition. But though the opportunities of solitude are fewer, the necessity for solitude remains undiminished. Our religious life must perish if we do not obtain it. Now the question that confronts us here is this, "How does the child of God obtain this needful solitude?" The answer is twofold, and runs thus: "If wise, he will go to it; if foolish, God will send it to him." 1. The wise child of God has more roads to the desert where he meets with Him than one. The first is that of private devotion — compliance with the mandate of the Master, "enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret." The second is the weighing of his thoughts, words, and actions in the sacred scale of God's Word. A third is the transfusion of "other worldliness" into the concerns of his so-called worldly life. 2. The foolish child of God will not go to the desert, therefore, the Father sends the desert to him. It comes upon the wings of sickness, sorrow, and bereavement, is borne along of trouble and disaster. Its blessing is wrapt up in all the trappings of a curse — so wrapped up that he cannot at first recognise it through his tears. Must God lay us low that He may parley with us? Must He fill our heart with tears ere we will look into His face? III. JESUS HAS ALTERED THE "GO" OF THE COMMAND INTO A "COME" OF INVITATION. Yes, Jesus has peopled all the solitudes of life with His presence, and cries to us from each, "Come unto Me." He meets us in the Desert of Temptation, and nerves us for the fight with His example. He meets us in the Desert of Uncomprehended Worth, and says to us, "A servant is not greater than his lord." He meets us in the Desert of Solitary Suffering, and, showing us His cross, makes us forget our own. (P. Morrison.) (Charles Kingsley.) Boniface, Apostle of the Germans. Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse . 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