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Commentary on Ezekiel 3 verses 1–15
These verses are fitly joined by some translators to the foregoing chapter, as being of a piece with it and a continuation of the same vision. The prophets received the word from God that they might deliver it to the people of God, furnished themselves that they might furnish them with the knowledge of the mind and will of God. Now here the prophet is taught,
I. How he must receive divine revelation himself, Eze 3:1. Christ (whom he saw upon the throne, Eze 1:26) said to him, "Son of man, eat this roll, admit this revelation into thy understanding, take it, take the meaning of it, understand it aright, admit it into thy heart, apply it, and be affected with it; imprint it in thy mind, ruminate and chew the cud upon it; take it as it is entire, and make no difficulty of it, nay, take a pleasure in it as thou dost in thy meat, and let thy soul be nourished and strengthened by it; let it be meat and drink to thee, and as thy necessary food; be full of it, as thou art of the meat thou hast eaten." Thus ministers should in their studies and meditations take in that word of God which they are to preach to others. Thy words were found, and I did eat them, Jer 15:16. They must be both well acquainted and much affected with the things of God, that they may speak of them both clearly and warmly, with a great deal of divine light and heat. Now observe, 1. How this command is inculcated upon the prophet. In the foregoing chapter, Eat what I give thee; and here (Eze 3:1), "Eat that thou findest, that which is presented to thee by the hand of Christ." Note, Whatever we find to be the word of God, whatever is brought to us by him who is the Word of God, we must receive it without disputing. What we find set before us in the scripture, that we must eat. And again (Eze 3:3), "Cause thy belly to eat, and fill thy bowels with this roll; do not eat it and bring it up again, as that which is nauseous, but eat it and retain it, as that which is nourishing and grateful to the stomach. Feast upon this vision till thou be full of matter, as Elihu was, Job 32:18. Let the word have a place in thee, the innermost place." We must take pains with our own hearts, that we may cause them duly to receive and entertain the word of God, that every faculty may do its office, in order to the due digesting of the word of God, that it may be turned in succum et sanguinem - into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained (Eze 3:10): "All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears, Luk 9:44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them, Ti1 4:15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, Eze 3:2. If we be truly willing to receive the word into our hearts, Christ will by his Spirit bring it into them and cause it to dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat it, we should be for ever strangers to it. The prophet had reason to fear that the roll would be an unpleasant morsel and a sorry dish to make a meal of, but it proved to be in his mouth as honey for sweetness. Note, if we readily obey even the most difficult commands, we shall find that comfort in the reflection which will make us abundant amends for all the hardships we meet with in the way of our duty. Though the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. Note, Gracious souls can receive those truths of God with great delight which speak most terror to wicked people. We find St. John let into some part of the revelation by such a sign as this, Rev 10:9, Rev 10:10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (Eze 3:14) the prophet went in bitterness.
II. How he must deliver that divine revelation to others which he himself had received (Eze 3:1): Eat this roll, and then go, speak to the house of Israel. He must not undertake to preach the things of God to others till he did himself fully understand them; let him not go without his errand, nor take it by the halves. But when he does himself fully understand them he must be both busy and bold to preach them for the good of others. We must not conceal the words of the Holy One (Job 6:10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.
1.The instructions given him in speaking to them are much the same with those in the foregoing chapter.
(1.)He must speak to them all that, and that only, which God spoke to him. he had said before (Eze 2:7): Thou shalt speak my words to them; here he says (Eze 3:4), Thou shalt speak with my words unto them, or in my words. He must not only say that which for substance is the same that God had said to him, but as near as may be in the same language and expressions. Blessed Paul, though a man of a very happy invention, yet speaks of the things of God in the words which the Holy Ghost teaches, Co1 2:13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?
(2.)He must remember that they are the house of Israel whom he is sent to speak to, God's house and his own; and therefore such as he ought to have a particular concern for and to deal faithfully and tenderly with. They were such as he had an intimate acquaintance with, being not only their countryman, but their companion in tribulation; they and he were fellow-sufferers, and had lately been fellow-travellers, in very melancholy circumstances, from Judea to Babylon, and had often mingled their tears, which could not but knit their affections to each other. It was well for the people that they had a prophet who knew experimentally how to sympathize with them, and could not but be touched with the feeling of their infirmities. It was well for the prophet that he had to do with those of his own nation, not with a people of strange speech and a hard language, deep of lip, so that thou canst not fathom their meaning, and heavy of tongue, whom it is intolerable and impossible to converse with. Every strange language seems to us to be deep and heavy. "Thou art not sent to many such people, whom thou couldst neither speak to nor hear from, neither understand nor be understood among but by an interpreter." The apostles indeed were sent to many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; but Ezekiel was sent only to one people, those but a few, and his own, whom having acquaintance with he might hope to find acceptance with.
(3.)He must remember what God had already told him of the bad character of those to whom he was sent, that, if he met with discouragement and disappointment in them, he might not be offended. They are impudent and hard-hearted (Eze 3:7), no convictions of sin would make them blush, no denunciations of wrath would make them tremble. Two things aggravated their obstinacy: - [1.] That they were more obstinate than their neighbours would have been if the prophet had been sent to them. had God sent him to any other people, though of a strange speech, surely they would have hearkened to him; they would at least have given him a patient hearing and shown him that respect which he could not obtain of his own countrymen. The Ninevites were wrought upon by Jonah's preaching when the house of Israel, that was compassed about with so great a cloud of prophets, was unhumbled and unreformed. But what shall we say to these things? The means of grace are given to those that will not improve them and withheld from those that would have improved them. We must resolve this into the divine sovereignty, and say, Lord, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me;" they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity to. They are prejudiced against the law of God, and for that reason turn a deaf ear to his prophets, whose business it is to enforce his law.
(4.)He must resolve to put on courage, and Christ promises to steel him with it, Eze 3:8, Eze 3:9. He is sent to such as are impudent and hard-hearted, who will receive no impressions nor be wrought upon either by fair means or foul, who will take a pride in affronting God's messenger and confronting the message. It will be a hard task to know how to deal with them; but, [1.] God will enable him to put a good face on it: "I have made thy face strong against their faces, endued thee with all the firmness and boldness that the case calls for." Perhaps Ezekiel was naturally bashful and timorous, but, if God did not find him fit, yet by his grace he made him fit, to encounter the greatest difficulties. Note, The more impudent wicked people are in their opposition to religion the more openly and resolutely should God's people appear in the practice and defence of it. let the innocent stir up himself against the hypocrite, Job 17:8. When vice is daring let not virtue be sneaking. And, when God has work to do, he will animate men for it and give them strength according to the day. If there be occasion, God can and will by his grace make the foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint, Isa 50:7. [2.] He is therefore commanded to have a good heart on it, and to go on in his work with a holy security, not valuing either the censures or the threats of his enemies: "Fear not, neither be dismayed at their looks; let not the menaces of their impotent malice cast either a damp upon thee or a stumbling-block before thee." Bold sinners must have bold reprovers; evil beasts must be rebuked cuttingly (Tit 1:12, Tit 1:13), must be saved with fear, Jde 1:23. Those that keep closely to the service of God may be sure of the favour of God, and then they need not be dismayed at the proud looks of men. Let not the angry countenance that drives away a back-biting tongue give any check to a reproving tongue.
(5.)He must continue instant with them in his preaching, whatever the success was, Eze 3:11. he must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Rom 9:3. And he must tell them not only what the Lord said, but that the Lord said it; let him speak in God's name, and back what he said with his authority: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. Not that it may be indifferent to us what success our ministry has, but, whatever it be, we must go on with our work and leave the issue to God. We must not say "Here are some so good that we do not need to speak to them," or, "Here are others so bad that it is to no purpose to speak to them;" but, however it be, deliver thy message faithfully, tell them, The Lord God saith so and so, let them reject it at their peril.
2.Full instructions being thus given to the prophet, pursuant to his commission, we are here told,
(1.)With what satisfaction this mission of his was applauded by the holy angels, who were very well pleased to see one of a nature inferior to their own thus honourable employed and entrusted. He heard a voice of a great rushing (Eze 3:12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God, Eph 3:10. They seemed to strive who should get nearest to this great sight. he heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against the angels and in concert with them. All this was to engage his attention and to convince him that the God who sent him, having such a glorious train of attendants, no doubt had power sufficient to bear him out in his work. But all this noise ended in the voice of praise. He heard them saying, Blessed be the glory of the Lord from his place. [1.] From heaven, his place above, whence his glory was now in vision descending, or whither perhaps it was now returning. Let the innumerable company of angels above join with those employed in this vision in saying, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels, Psa 148:1, Psa 148:2. [2.] From the temple, his place on earth, whence his glory was now departing. They lament the departure of the glory, but adore the righteousness of God in it: however it be, yet God is blessed and glorious, and ever will be so. The prophet Isaiah heard God thus praised when he received his commission (Isa 6:3); and a comfort it is to all the faithful servants of God, when they see how much God is dishonoured in this lower world, to think how much he is admired and glorified in the upper world. The glory of the Lord has many slights from our place, but many praises from his place.
(2.)With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (Eze 3:12), but afterwards (Eze 3:14) lifted him up, and took him away to his work, which he was backward to, being very loth either to bring trouble upon himself or foretel it to his people. he would gladly have been excused, but must own, as another prophet does (Jer 20:7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Act 4:20. Note, Those whom God calls to the ministry, as he furnishes their heads for it, so he bows their hearts to it. [2.] He followed with a sad heart: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. He had perhaps seen what a hard task Jeremiah had at Jerusalem when he appeared as a prophet, what pains he took, what opposition he met with, how he was abused by hand and tongue, and what ill treatment he met with, and all to no purpose. "And" (thinks Ezekiel) "must I be set up for a mark like him?" The life of a captive was bad enough; but what would the life of a prophet in captivity be? Therefore he went in this fret and under this discomposure. Note, There may in some cases be a great reluctance of corruption even where there is a manifest predominance of grace. "I went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it." When he received the divine revelation himself, it was to him sweet as honey (Eze 3:3); he could with abundance of pleasure have spent all his days in meditating upon it; but when he is to preach it to others, who, he foresees, will be hardened and exasperated by it, and have their condemnation aggravated, then he goes in bitterness. Note, It is a great grief to faithful ministers, and makes them go on in their work with a heavy heart, when they find people untractable and hating to be reformed. he went in the heat of his spirit, because of the discouragements he foresaw he should meet with; but the hand of the Lord was strong upon him, not only to compel him to his work, but to fit him for it, to carry him through it, and animate him against the difficulties he would meet with (so we may understand it); and, when he found it so, he was better reconciled to his business and applied himself to it: Then he came to those of the captivity (Eze 3:15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord to come to him. Note, Those that would speak suitably and profitably to people about their souls must acquaint themselves with them and with their case, must do as Ezekiel did here, must sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. he was there desolate (so some read it); God showed him no visions, men made him no visit. Thus was he left to digest his grief, and come to a better temper, before the word of the Lord should come to him. Note, Those whom god designs to exalt and enlarge he first humbles and straitens for a time.
(Verse 13.) And the sound of the wings of the living creatures striking against one another, and the sound of the wheels following the creatures, and the sound of a great commotion. Because it is understood, 'I heard behind me the sound of a great commotion, and I heard the sound of the wings of the living creatures, and the sound of the wheels,' the Septuagint added: 'And I saw the sound of the wings of the living creatures striking against one another,' and the rest according to what is written in Exodus: 'And all the people saw the voice of God' (Exodus 20:18): so that the prophet may have heard the voice that was coming from behind, and seen what was before him. But it is better and truer to have understood a heard voice rather than a seen one, as well as the striking of wings against each other and the sound of wheels, which we mentioned above, and the great commotion which showed that God's wrath was going to come upon the people of Israel.
It is better and truer to have understood the voice that one has heard than one that one has seen.
But if, as we have said, the living creatures in turn strike one another with their wings, and the wing of each strikes against the wing of another, the meaning of this description also lies open, with the Lord's help. What does it mean, then, that these winged creatures in turn strike their wings one against another, except that all the saints mutually touch one another with their virtues, and rouse each other to advancement through the consideration of another's virtue? For all things are not given to one person, lest being lifted up in pride he should fall, but to this one is given what is not given to you, and to you is given what is denied to him, so that while the former considers the good that you have and he does not have, he may set you before himself in his thought; and again, while you observe that he possesses what you yourself do not have, you may place yourself after him in your thought, and so it comes about as it is written: "Considering one another as superiors." For to speak briefly of a few things out of many: to this one is granted the virtue of marvelous abstinence, and yet he does not have the word of knowledge. To that one, however, is given the word of knowledge; and yet he strives to attain the virtue of perfect abstinence, and cannot. To this one is granted freedom of speech, so that, providing the consolation of protection to all who are oppressed, he may speak freely in defense of justice; but yet, still possessing many things in this world, he wishes to leave all, and cannot. To that one, indeed, it has already been given to leave all earthly things, so that he desires to have nothing in this world; but yet he does not presume to exercise authority of speech against any who are sinning. And he who therefore ought to speak more freely, because he no longer has anything by which he might be held to the world, refuses to speak freely against others, lest he lose that very tranquility of his life. To this one the virtue of prophecy has been given; he already foresees many things that are to come; but yet, seeing and compassionating the sickness of his neighbor in the present, he is unable to cure it. To that one the grace of healing has been given, and by his prayers he drives away from a neighbor's body the affliction that is present; but yet he does not know what will follow him a little later. By a wondrous dispensation, therefore, almighty God so distributes His gifts among His elect that He gives to one what He denies to another, and grants more to one what He grants less to another, so that while either this one observes that the other has what he himself does not have, or that one considers that this one has received more what he thinks is less present to himself, all may admire the gifts of God in one another, that is, in turn; and from this very admiration one may be humbled before another, and may think that he whom he sees to have what he does not have has been placed before him by divine judgment. Therefore, the living creatures in turn strike one another with their wings when holy minds touch each other with alternating virtues, and by touching rouse one another, and once roused, fly toward advancement.
"And the sound of the wings of the living creatures striking one against another."
The prophet hears behind him the sound of a great commotion, because, as has been said, the word of those preaching is followed by the lamentation of the penitent. He hears behind him the sound of the wings of the living creatures, because from that very lamentation of the penitent arise the virtues of the saints, so that they advance all the more in holy action, the more they remember having acted wickedly before their knowledge of life. But there is great uncertainty in these words, because it is not clearly stated by the prophet whether each living creature strikes its wings against itself, or whether these same holy living creatures beat one another in turn with their wings, so that the wing of one touches another, and the wing of another touches this living creature.
But because often in sacred Scripture something is said obscurely so that, by God's wonderful dispensation, it may be explained in many ways, we ought by the Lord's gift to explain both meanings to your charity. We have already often said that the wings of the living creatures are the virtues of the saints. How then does each living creature, spreading its wings, strike one wing against another, unless it is openly given to understand that, if we become holy living creatures, virtue in us stirs up virtue, while one strikes against another toward perfection? For behold, someone already has knowledge of the word of God; he learns to have also bowels of mercy. For through knowledge of the word of God he learns: "Give alms, and behold, all things are clean to you." And when he has begun to be merciful in almsgiving, he reads the words of holy authority; and whatever is said in them about mercy, he understands more deeply through experience. For there it is written: "I was a father to the poor." Perhaps before he read this and passed it by. But when mercy has begun in his heart to imitate nature, he reads and recognizes what it means to be a father to the poor, because returning inward, he understands in himself what he hears outwardly. For it is one thing to give alms from precept, and another from charity. To do good from precept belongs to beginners; but to do good from charity belongs to the perfect, who not only act because it is commanded, but also love what they do in fulfilling the command. Hence it is that it is said with great virtue through the Psalmist: "See that I have loved your commandments, O Lord; in your mercy give me life." For to fulfill God's commandments for the sake of the command belongs to one who serves and obeys, but to fulfill them lovingly belongs to one who obeys and loves. Therefore, because mercy is learned through knowledge of charity, and knowledge is multiplied through the charity of mercy in a contrite heart, wing strikes wing in us, because virtue stirs up virtue. So one who guards the good of chastity in his body is kindled with zeal against the lustful, that they may be cleansed from the stains of impurity. And often when he finds some in their falls, he subdues, afflicts, and restrains them to the purity of chastity. If perhaps his mind has been tempted by the impurity of lust, from that very zeal by which he corrected others he convicts himself, and is ashamed to think impure things which he recalls having corrected in others. In this, therefore, wing strikes wing, while virtue strikes virtue and guards against impurity.
"And the sound of the wheels following the living creatures, and the sound of a great commotion."
We said above that the Testaments are signified by the wheels of sacred Scripture. The voice of the wheels, therefore, is the word of the Testaments. Thus after the voice of the wings of the living creatures, the voice of the wheels is also heard, because when the preaching of the preachers is received, while the virtues of the saints fly upward to accomplish higher things and mutually urge one another toward advancement, the state of the holy Church is raised up, so that throughout the whole world the pages of the sacred Testaments may be read. For everywhere now the holy Gospel resounds, everywhere the words of the apostles, everywhere the law and the prophets. Therefore the voice of the wheels follows after the voice of the wings, because after the miracles of the saints, the words of sacred Scripture are freely and openly heard within the holy Church. The wheels follow the living creatures, because, as was said above, after the life of the saints came into honor, the words of the Testaments also appeared venerable to men.
Or certainly the living creatures follow, because in the life of the holy Fathers we recognize what we ought to understand in the volume of sacred Scripture. For their action opens to us what the page of the Testaments says in its proclamations. But we must ask why, after it was said above, "I heard behind me the voice of a great commotion," after the voice of the wings and wheels there is added: "And the voice of a great commotion." If this is carefully examined, it can be found that it is not repeated idly.
For indeed there are two great commotions by which our hearts are stirred. One commotion is from fear, the other from love; one arises from the grief of the penitent, the other from the fervor of those who love. After the word of preaching, therefore, the first commotion occurs when we bewail the evils we have done; but after the sound of the wings and wheels, there is a second commotion, when with great weeping we seek the heavenly goods that we hear about. For behold, because within holy Church we learn examples of virtues from many Fathers, we hear as it were the sound of wings daily; because sacred utterances resound everywhere, we are aroused as if by the voices of wheels. And because through these same sacred utterances we are kindled to love of our Creator, burning with the fires of great fervor, we lament that we are still far from the face of almighty God. After the first sound of great commotion, therefore, at the end there also comes a sound of great commotion, because we who by knowing God began to bewail our sins, now loving him whom we have known, do not cease to desire him with weeping. After the sound of the wheels, therefore, follows the sound of great commotion, because when the Testaments of God have begun to sound in the ear of the heart, the spirit of those who hear, pierced with compunction from love, is moved to lamentation. For this is why the words of sacred Scripture become savory in the heart of readers; this is why they are often read by those who love them in silence, as it were secretly and quietly. Whence it is also said through another prophet: "You have cut off in alienation the heads of the mighty; nations shall be moved in it; they shall open their mouths like a poor man eating in secret." For almighty God has cut off the heads of the mighty in alienation, because he repelled the pride of the Jews by alienating them from himself. In which alienation the nations were moved, because while the Jews fell from the faith, the hearts of the Gentiles ran to the knowledge of faith. These nations indeed open the mouth of the heart in the nourishment of sacred reading, and eat in secret like a poor man, because with haste and silence they take in the words of life as they read.
Let us see how Paul was touched by the wings of the apostles and stirred to repentance. Considering the evils of his past persecution and the innocent life of the apostles, he said: "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." He considered indeed the innocence of the apostles, and because of his preceding wickedness, all the care he showed in the Church became worthless in his eyes; and he did not consider how many he surpassed by the understanding he had received, because, weighing their innocence, he grieved that he had once been a persecutor. But let us see if any of the apostles marvels at the understanding given to Paul. We must first consult the chief of the apostles himself, who, admonishing his disciples, says: "As also our most beloved brother Paul, according to the wisdom given to him, has written to you; as in all his epistles, speaking in them of these things, in which there are certain things hard to understand, which the unlearned and unstable distort." Therefore Paul marvels at the innocence in all the apostles, and the chief of the apostles marvels at the wisdom in Paul. They therefore touch each other with their wings, mutually stirring one another to progress by that whereby they fly.
Therefore, Almighty God works in the hearts of men what He does in the regions of the earth. For He could have bestowed all fruits upon any single region; but if any one region did not need the fruits of another region, it would have had no communion with the other. Hence it happens that He grants to one an abundance of wine, to another an abundance of oil; He makes one abound in a multitude of flocks, another in a richness of crops, so that when one brings what the other does not have, and the other returns what the first did not bring, through the communion of grace the divided lands may be joined together as one. Therefore, just as the regions of the earth, so are the minds of the saints, who, while they mutually share with one another what they have received, as it were bestow their fruits as regions upon regions, so that all may be joined together in one charity.
But amid these things it must be known that just as all the elect always observe in others what they have received better from God than themselves, so that they may prefer them to themselves in thought and lay themselves beneath them in humility, so the mind of the reprobate never considers what good another has more than itself, but what good itself has more than another. For they do not weigh what good things of the spirit another has received that they themselves lack, but what good things they have and what evils are present in another. And while almighty God distributes virtues to individuals for this purpose, that He may humble one to another in thought, the reprobate drag down the good they have received to this end, that they may be destroyed by it through pride, since they always consider the good things that they have and others do not have, and never take care to weigh how many good things others have that they themselves do not have. Therefore what divine mercy arranges for the increase of humility, reprobate minds turn to the increase of pride; and from the diversity of gifts they fall away from good, whence they ought to have grown in the good of humility.
Therefore, for this reason, dearest brothers, it is necessary that you should always look upon what you have less of in yourselves, but in your neighbors look upon what they have received more than you, so that while you look upon them as above yourselves because of the good which they have and you do not have, you too may grow through humility to obtain this as well. For if you weigh the good things received in them, and they consider in you the gifts which you have, you touch one another with wings in turn, so that being stirred up you may always fly toward heavenly things.
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SUMMARY
Ezekiel 3:13 offers a powerful auditory dimension to the prophet's foundational vision of God's glory, capturing the overwhelming sounds emanating from the celestial beings and the intricate wheels of the divine chariot-throne. This verse, occurring at a pivotal moment in Ezekiel's call to prophetic ministry, vividly portrays the immense power, perfect order, and dynamic majesty of the Almighty. The cacophony of synchronized sounds serves to underscore the active, irresistible presence and sovereign authority of God, profoundly preparing the prophet for the weighty and formidable task of delivering His word to a rebellious people in exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 3:13 is profoundly characterized by Auditory Imagery, as the entire verse is dedicated to describing the various sounds accompanying the divine vision. The strategic repetition of "noise" (Hebrew: qôwl) three times emphasizes the overwhelming sensory experience, immersing the reader in the prophet's perception and underscoring the pervasive nature of God's presence. The phrase "a great rushing" employs Hyperbole to convey the immense, almost indescribable scale of the sound, suggesting a power that transcends ordinary human experience and fills the entire cosmic space. Furthermore, the sounds themselves function as potent Symbolism. The synchronized noise of the wings and wheels symbolizes the perfect order, precision, and unity within God's heavenly administration, where every element moves in perfect concert to fulfill His sovereign will. The "great rushing" symbolizes the overwhelming power, majesty, and active presence of God, indicating His unstoppable sovereignty and the irresistible force with which His divine purposes are enacted.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 3:13 profoundly reinforces the themes of divine transcendence, immanence, and absolute sovereignty. The overwhelming sounds of the celestial chariot-throne communicate a God who is not static or confined but dynamically active, moving with irresistible power and perfect order to accomplish His purposes. This vision of God's mobile throne, accompanied by such powerful auditory phenomena, was a crucial theological statement to the exiles, assuring them that Yahweh's presence and power were not limited to Jerusalem or the Temple but extended even to Babylon. It underscores that God's plans unfold with divine precision and irresistible power, regardless of human circumstances or geographical location, preparing Ezekiel for the gravity of his prophetic task and instilling hope that God is still at work amidst their despair.
REFLECTION AND APPLICATION
Ezekiel's encounter with the overwhelming sounds of God's chariot-throne serves as a powerful reminder of the awe-inspiring nature of the divine presence. In a world often characterized by noise, distraction, and a tendency to reduce God to a manageable concept, this verse calls us to consider the profound and often overwhelming reality of God's active involvement in His creation. Just as these sounds prepared Ezekiel for his daunting ministry, they can prepare us to receive God's word with appropriate reverence and humility. Understanding God's immense power, perfect order, and unstoppable will should instill in us a deep sense of awe, prompting us to trust in His sovereign control even amidst chaos and uncertainty. It reminds us that the spiritual realm is dynamic and powerful, far beyond human comprehension, yet perfectly ordered under God's control, moving with purpose towards His ultimate ends. This encounter should motivate us to listen more intently for God's voice and to align our lives with His powerful, unfolding purposes, recognizing His active presence in our lives and in the world.
Questions for Reflection
FAQ
What is the significance of the "noise of a great rushing" in Ezekiel's vision?
Answer: The "noise of a great rushing" (Hebrew: qol ra'ash gadol) is highly significant as it represents the overwhelming, dynamic, and irresistible power of God's presence. It is often interpreted as a sound akin to a mighty storm, an earthquake, or the thundering of a vast army, signifying the active movement and sovereign authority of God's glory. This sound is not merely background noise but an integral part of the divine manifestation, designed to impress upon Ezekiel the immense power and authority of the God who commissions him. It underscores that God is not static but a living, moving force, whose purposes are unstoppable and whose presence fills all things, even in the midst of exile. This sound prepares Ezekiel for the gravity of his prophetic task, reminding him that the message he carries comes from the Almighty, whose power is beyond human comprehension and whose word will surely come to pass, as seen in the subsequent fulfillment of prophecies against Jerusalem in Ezekiel 4-7.
CHRIST-CENTERED FULFILLMENT
The awe-inspiring vision of God's chariot-throne in Ezekiel, with its overwhelming sounds of power and order, finds its ultimate fulfillment and clearest revelation in the person and work of Jesus Christ. While Ezekiel saw the glory of the invisible God manifested in symbolic forms, John 1:14 declares that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." The very power and majesty symbolized by the "noise of a great rushing" are embodied in Christ, who is the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). The perfect order and synchronization of the celestial beings and wheels point to the divine wisdom and sovereign control that are fully vested in Christ, for "in him all things were created: things in heaven and on earth, visible and invisible... all things have been created through him and for him. He is before all things, and in him all things hold together" (Colossians 1:16-17). Furthermore, the "rushing" sound, signifying the dynamic movement of God's Spirit, foreshadows the coming of the Holy Spirit at Pentecost, described as a "sound like the blowing of a violent wind" (Acts 2:2), empowering believers for ministry, just as Ezekiel was empowered. Thus, the overwhelming glory and power revealed to Ezekiel are ultimately revealed and made accessible to humanity through Christ, who is the visible manifestation of the invisible God, the one through whom all divine purposes are accomplished and sustained, and who promises His abiding presence until the end of the age (Matthew 28:20).