The Prophet Ezekiel Part 2

The opened heavens brought for Ezekiel visions of G.o.d and the Word of the Jehovah. Not visions of Jehovah and the Word of G.o.d. He saw the visions of G.o.d in His governmental dealings with Israel, but the commission to him is the commission of Jehovah, the name which denotes the closer covenant relations.h.i.+p with His people. The vision of opened heavens in the New Testament sense was not given to Ezekiel. New Testament believers behold heaven opened and have a vision. In the language of the Scriptures, "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor, that He by the grace of G.o.d should taste death of every man"

(Heb. ii:9). Our vision in the opened heavens is the glorified Son of Man, in whom we are saved and seated in the Heavenlies, in Whom we are accepted and Whose glory we shall share. And when the Word of Jehovah came to him, calling the priest to the prophetic office, the hand of the Lord came also upon him. Opened heavens, visions, direct call and enablement by the power of G.o.d. Such is still the order for G.o.d's servants. And after the great vision is pa.s.sed, the seer is upon his face (verse 28). Then Jehovah lifts him up and the Spirit entered into him (ii:2).

The phrase "the hand of the Lord was upon him" or "came upon me" is found exactly seven times in the Book of Ezekiel i:3; iii:14 and 22; viii:1; x.x.xiii:22; x.x.xvii:1 and xl:1.

II. The Vision of Glory.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the look of glowing bra.s.s out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished bra.s.s. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. And their faces and their wings were parted above; two wings of every one were joined one to another, and two covered their bodies. And they went every one straight forward: whither the spirit was to go, they went; they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning.

And I looked at the living creatures, behold one wheel upon the earth by the living creatures, toward their four faces. The appearance of the wheels and their work was like unto the colour of a chrysolite: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: they turned not when they went. As for their rims, they were high and dreadful; and their rims were full of eyes round about them four. And when the living creatures went, the wheels went beside them: and when the living creatures were lifted up from the earth, the wheels were lifted up.

Whithersoever the spirit was to go, they went, thither would their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And there was the likeness of an expanse upon the heads of the living creature as the colour of the terrible crystal, stretched forth over their heads above. And under the expanse their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, a tumultous voice, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, they let down their wings.

And above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the look of glowing bra.s.s, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake.

Ezekiel describes the vision of G.o.d which he saw. It is one of the greatest visions of the Bible. To explain all in this vision is beyond any expositor. Much has been written on it which is extremely fanciful and ridiculous. The vision is mentioned repeatedly in the book. In the tenth chapter we meet it again. In chapter xi:22-23 the prophet beholds the cherubim and the wheels and the glory of the Lord G.o.d above them.

The glory of Jehovah is seen departing from Jerusalem by way of the mountain which is on the east side of the city (the Mount of Olives).

The last time this great vision is mentioned is in chapter xliii. "And behold, the Glory of the G.o.d of Israel came from the way of the East; and His voice was like the voice of many waters; and the earth was lit up with His glory. And the appearance of the vision that I saw was according to the vision that I had seen when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar, and I fell upon my face" (verses 2-4). We learn therefore that the vision Ezekiel had was the vision of the glory of Jehovah. This much is clear.

The first chapter confirms this, for at the end of the vision the statement is made: "This was the appearance of the likeness of the glory of Jehovah" (i:28). That it meant judgment upon the unfaithful city is learned from the tenth chapter, where one is commanded to take coals of fire from between the cherubim and to scatter them over the city (compare this with Rev. viii:5). Then the Glory of Jehovah, Ezekiel had seen, departed from the city. It left Jerusalem and the land by the East (chapter xi:22-23). Ultimately that glory will return and cover the land once more (chapter xliii:2-4).

The vision was seen coming from the North. This is generally applied to mean the threatened judgment against Judea from Babylon. A storm cloud of divine indignation was about to burst on Judea out of the North, that is, from Babylon. However, another meaning is more than likely, inasmuch as Babylon was not directly north of Jerusalem. In Psalm lxxv:6 we read: "For promotion cometh neither from the East, nor from the West, nor from the South." It is from the North, that is from above, that promotion, or help comes. In Isaiah xiv:13 the North is also given as the place of the throne of G.o.d. From out of the opened heavens from above, this great vision was sweeping before the eyes of the priest-prophet. The whirlwind, the cloud and the fire Ezekiel beholds first of all are symbols of the divine glory and often mentioned in connection with His manifestation. The Lord repeatedly appeared in a cloud. He led His people by a pillar of cloud and of fire. Sinai was enveloped in a thick cloud and Jehovah descended upon it in fire. David in describing a theophany mentions the wind, clouds and fire (Ps. xviii:8-13). Read also Habakkuk's great vision (Hab. iii). The whirlwind symbolizes Jehovah's indignation. Jeremiah had announced the coming judgment under the figure of the wind (Jere. iv:12-13). All Ezekiel saw as he looked up indicated the presence of the G.o.d of Israel and His glory, ready to deal in judgment with His unfaithful people.

Then the vision unfolds itself. First the living creatures are seen. The tenth chapter calls them by the name of cherubim. They are the same beings as described in Revelation iv:6-9. The cherubim are not symbolical figures but real beings, for they are called "living creatures." They are not angels but belong to another cla.s.s. Four cherubim Ezekiel beheld with faces of the lion, the ox, the eagle and the face of man. Their position is beneath the Throne. But while they had these four faces (representing G.o.d's creation) they had the likeness of a man.

The likeness of a man as mentioned in Ezekiel's vision is significant.

First, the cherubim had "the likeness of a man" (verse 5). Then the hands of a man were seen under their wings (verse 8). When Ezekiel beheld the throne itself, the throne of G.o.d, he saw upon the throne "the likeness as the appearance of a man." And this man upon the throne was enshrouded in glory, with the rainbow about him. "And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about" (verse 27-28). That all this antic.i.p.ates the Lord Jesus Christ, and His exaltation upon the throne, government and judgment being given into His hands, who is the glorified Man, cannot be questioned. The application of the faces of the cherubim to the fourfold character of our Lord as King, Servant, Man and Son of G.o.d is well known. However, judgment in the government of G.o.d is in Ezekiel's vision the leading reason of the prominence of these celestial beings. They occupy the same position in the last book of the Bible, the book of Revelation. When the Lamb opens the first four seals, one of the cherubim speaks. These seals are judgments. In Rev. xv:7 one of these living creatures hands to the seven judgment angels the seven vials in which the wrath of G.o.d is completed. "And one of the four living creatures gave unto the seven angels seven golden vials full of the wrath of G.o.d, who liveth forever and ever." In this solemn capacity they appear in Ezekiel's vision as the attendants of Jehovah's chariot and Jehovah's throne, which Ezekiel beholds above the expanse above their heads. All indicates that this is the right interpretation. For instance, verse 13. There we read of coals of fire, as they appeared; lamps, or as it ought to be rendered, flaming torches, and out of the bright fire came forth lightning. These are all symbols of judgment. "And the living creatures ran and returned as the appearance of a flash of lightning" (verse 14). It denotes the swiftness of the threatened judgment.

And then the wheels and their work, the wheels in which there was the spirit of these beings, their rims (not rings) full of eyes, the orderly movements of these wheels under the direction of the spirit, is seen in this vision. Much has been made of this. The most ridiculous interpretation was made several years ago when some teacher declared that Ezekiel had the vision of an--airs.h.i.+p! The wheels are the wheels of the chariot upon which rests the throne of G.o.d. They are representing the purposes of G.o.d in His inerrant governmental dealings with the earth. G.o.d controls it all and His Spirit directs every movement.

"Intelligence, strength, stability, and swiftness in judgment, and, withal, the movement of the whole course of earthly events, depended on the throne. This living energy animated the whole. The cherubic supporters of the throne, full of eyes themselves, moved by it; the wheels of G.o.d's government moved by the same spirit, and went straight forward. All was subservient to the will and purpose of Him who sat on the throne judging right. Majesty, government and providence united to form the throne of His glory. But all the instruments of His glory were below the firmament; He whom they glorified was above.[2]"

[2] Synopsis J. N. D.

That "the bow that is in the cloud in the day of rain" is mentioned in connection with the Throne itself and mentioned last in the vision has a blessed meaning. It reminds us of Genesis ix:13-16. "I do set My bow in the cloud and it shall be for a token of my covenant between Me and the earth. And it shall come to pa.s.s, when I bring a cloud over the earth that the bow shall be seen in the cloud.... And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between G.o.d and every living creature of all flesh that is upon the earth." The judgment by water was past, and upon the dark storm-cloud, which had retreated, the beautiful bow, the sign of G.o.d's mercy, appeared. G.o.d always remembers mercy in His wrath. Israel's hour of judgment had come, but the bow about the throne promised mercy to His people according to "His everlasting covenant." Judgment-vision and predictions of judgment stand first in Ezekiel's prophecy; mercy, restoration and glory are revealed after the storm-cloud has pa.s.sed.

Thus Ezekiel beheld the Glory of Jehovah as He himself was commissioned by the Word of Jehovah to make it known to the people.

Chapter ii-iii:14.

I. Ezekiel's Commission.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the Spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.

And he said unto me, Son of man, I send thee to the children of Israel, to rebellious nations which have rebelled against me: they and their fathers have transgressed against me, unto this very day.

For they are impudent and hard hearted. I do send thee unto them; and thou shalt say unto them, Thus saith The Lord Jehovah. And they, whether they will hear, or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them.

And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee (chapter ii:1-8).

The great vision left Ezekiel prostrate upon his face. He was affected by it in the same way as Daniel and others were. Then the voice spoke.

It was not one of the Cherubim whose voice the Prophet heard. The Cherubim speak in the book of Revelation; in Ezekiel they are silent. It was Jehovah Himself, who in the vision appeared in the likeness of a man, and addressed Ezekiel. Jehovah addressed him as "Son of Man." This t.i.tle is found exactly one hundred times in the book. Only Daniel, besides Ezekiel, is called by that name in the Old Testament (Dan.

viii:17). Our Lord called Himself by that t.i.tle. Eighty-six times we find Him using this t.i.tle of Himself, as the rejected One. In Suffering, in Exaltation, in Glory and in His Second Coming He is the the Son of Man. Ezekiel pa.s.sed through much suffering. As we shall find in our exposition he had to bear in his person symbolically what was to come upon the nation. Suffering and shame was connected with it which he endured and despised. He must have, therefore, been called by the t.i.tle "Son of Man," because he is a type of the rejected Messiah, who took Israel's sin and shame upon Himself.

The voice commanded that the Prophet was to stand upon his feet, and He, who spoke the word supplied the power to do it. "And the Spirit entered into me _when He spoke unto me_." Thus the Spirit and the Word are intimately connected. After the Spirit had entered into him the Prophet distinguished the words which Jehovah spoke, "and I heard Him that spake unto me." Hearing and knowing the Word is made possible by the Spirit.

Then Ezekiel received his commission. A comparison with Isaiah's and Jeremiah's commission shows them to be like Ezekiel's. Isaiah had a great vision. He too saw the Lord of Glory and the Seraphim, which differ from the Cherubim, crying their three-fold "Holy." Then follows the effect upon him, and the commission. "And He said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed and perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and understand with their heart, and be converted and healed" (Isaiah vi:1-11). He was chosen to p.r.o.nounce hardening judgments upon the nation. Jeremiah had no vision at all; but he also was chosen to declare unto G.o.d's people their wicked ways and the impending judgments (Jeremiah i). And so Ezekiel. He is sent by Jehovah to the children of Israel, to a rebellious nation. The word used here in Hebrew for nation is the same, which has been translated "heathen." It is "gojim"; indicating that the children of Israel had sunken as low as the heathen, who surrounded them. It is noteworthy that the word "rebellious" and "rebelled" is found seven times. This had become the leading characteristic of the favored people. They had turned away from Jehovah and His Word, and now the time had come when, ripe for judgment, G.o.d was to deal with them. May we think here of that solemn warning given to Christendom in Romans xi:21: "For if G.o.d spared not the natural branches, take heed lest He also spare not thee." G.o.d dealt with Israel on account of their unbelief and rebellious spirit. And now Gentile Christians are plunging into the same unbelief and apostasy; nominal Christendom is rebellious. A greater judgment is therefore coming upon Christendom than that which came upon the rebellious people.

To this impudent and hard-hearted people Ezekiel was sent. The very first thing he was to say to them was that great statement which appears hundreds of times in the Old Testament scriptures, "Thus saith Jehovah G.o.d." The sender is Jehovah-G.o.d; the commission and the message are from Him. In the days of the darkest apostasy with judgment about to come, the Lord told the prophet to face these conditions and to stand in the midst of the rebellious nation with a positive "Thus saith Jehovah G.o.d."

He was His mouthpiece. Such positiveness is demanded to-day. Oh! for men who, like Jeremiah and Ezekiel, speak to-day the Word, "Thus saith Jehovah G.o.d."

And Jehovah who calls and sends forth His servant gives also a.s.surance and encouragement. He told Ezekiel not to be afraid of them or of their words. Even so the Lord had encouraged Jeremiah (chapter i:7-8). Every servant of the Lord can rest in this a.s.surance that if he is faithful and obedient the Lord will strengthen and keep him. "Speak my words unto them;" not his own words, but Jehovah's words. Thus he heard the same command, which is given to the Lord's servants in the days when sound doctrine is no longer endured: "Preach the Word" (2 Tim. iv:1-3).

II. The Roll Eaten and the Repeated Commission.

And when I looked, behold, an hand was put forth unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

And he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill they bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.

And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to any people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord G.o.d; whether they will hear, or whether they will forbear. Then the spirit took me up and I heard behind me a voice of a great rus.h.i.+ng, saying, Blessed be the glory of the Lord from his place. I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rus.h.i.+ng. So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the Lord was strong upon me (chapter ii:9; iii:14).

He is commanded to open his mouth and to eat, after the warning not to be rebellious. He then received a scroll from a hand, no doubt, the hand he had seen in the vision. It was written within and without with lamentations, mourning and awe. He was commanded to eat and it was like honey in his mouth. We are reminded at once of Zechariah's flying scroll (Zech. v:1-4); of the scroll written within and on the backside, sealed with seven seals, which in John's vision the Lamb of G.o.d received to open the seals (Rev. v and vi); and of the little book (or scroll) which John received and ate, which was sweet in his mouth but bitter in his belly (Rev. x:9-10). These scrolls have all one meaning. They are symbolical of the Word itself, the message of judgment and tribulation which are written therein. All is symbolical and contains many spiritual and helpful lessons. The Word must be received; it must be eaten. The prophet obeyed and ate. It was self-surrender and therefore, though the message he was to bear was a hard message, it was sweet to him. Jeremiah too speaks of a similar experience. "When Thy words were found, I did eat them; and Thy Word was to me the joy and rejoicing of mine heart" (Jer. xv:16). No servant of G.o.d can speak thus unless he receives the Word, feeds on it himself, eats what the Lord has given and finds out the sweetness of obedience and self-surrender. The Word to be spoken, the message to be given, must come from Jehovah. "I have put my words in thy mouth" was spoken to Jeremiah (chapter i:9); and Ezekiel makes the same experience. And our Lord, the true Son of Man, said that His meat and drink was to do the will of His Father. He too fed on His Word and was obedient to it.

In Ezekiel's experience there is a definition of divine inspiration. The prophet received, accepted, took it in and then gave it out. "Son of Man, go, get thee unto the house of Israel, _and speak with my words unto them_." This is inspiration. The Messages of G.o.d were given to the prophets in the words of G.o.d. Such is the definition of inspiration in the New Testament. "Which things also we speak," saith the Apostle, "not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth" (1 Cor. ii:13). May all the Lord's people receive His Word, eat His Word, speak forth His Word and find that it is indeed sweeter than honey and the honeycomb.

Jehovah predicts failure for the message and the messenger. The house of Israel will not hearken unto _thee_; for they will not hearken unto _Me_. It was to make no difference with the prophet. His commission was to speak Jehovah's words, whether they heard or not. All this would be branded by our own generation as extremely "pessimistic." That the message and the messenger should not be successful is an unpalatable statement to well-meaning and enthusiastic Christians. Yet this very fact is predicted for the last days. "The time will come when they shall not endure sound doctrine." Then the prophet was taken up by the Spirit.

Behind him a voice was heard, "Blessed be the Glory of Jehovah from this place."

Cherubim and wheels are in motion. He is lifted up and Jehovah's hand was strong upon him.

JUDGMENT ANNOUNCED. FOUR SIGNS AND TWO MESSAGES.

Chapter iii:15-vii:27.

The next section of the Book of Ezekiel extends from chapter iii:15 to the close of the seventh chapter. Here we find that the Lord laid upon the Prophet the great responsibilities as the watchman over the house of Israel and gave him the message. Then the Prophet had to enact four signs. The signs of the tile upon which he pictured Jerusalem (iv:1-3); the sign of the Prophet's posture, laying 390 days upon his left side and forty days on his right and prophesying during this time against the doomed city (verses 4-8); the sign of the food he was to eat, and its preparation; this covers the same period of 390 days (verses 9-17); the last sign was that of shaving the hair from head and face, and dividing it into three parts. This fourth sign (chapter v) is minutely explained and symbolizes like the other signs the judgments against Jerusalem. Two solemn messages of denunciations close this section, the first message predicts the sword to fall upon the land and the people and their subsequent dispersion (chapter vi). The second message predicts the end which was to come upon the four corners of the land. The great desolation is described in a marvellous way. The seventh chapter, which contains this second message is one of the sublimest in the book. Both messages end in the same way: "And they shall know that I am Jehovah."

Chapter iii:15-27.

I. The new charge and Ezekiel's new experience.

Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days. And it came to pa.s.s at the end of seven days, that the word of the Lord came unto me, saying, Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

And the hand of the Lord was there upon me; and he said unto me, Arise go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. 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. 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: 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. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord G.o.d; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house (chapter iii: 15-27).

The Prophet had been transported from the place mentioned in chapter i:1 to Tel-abib, which was also on the river Chebar. Here a number of captives dwelt. For seven days he sat in their presence astonished and did not open his lips. Was it their sad condition, or the knowledge of their rebellious spirit, or the threatening judgments which produced this silence? Most likely these things filled the Priest-Prophet with unspeakable sorrow and sadness, so that he could not find words. And the captives must have read the burden of his soul in his countenance. The scene reminds us of Job and his three friends, who "sat down with him upon the ground seven days and seven nights, and none spoke a word unto him, for they saw that his grief was very great" (Job ii:13). Job broke the silence by cursing his day. But the silence of Ezekiel's seven days was broken by the Lord Himself. He addressed the Prophet and told him that He had made him "a watchman unto the house of Israel." His duty and responsibility in that capacity was twofold; first to hear the Lord's Word from His own lips, then to give the warning from Him. Warning is the important call of a watchman (chapter x.x.xiii:2, 6, 7; Isaiah lii:8; lvi:10; Jer. vi:17). If the appointed watchman does not hear the Word as it comes from Jehovah, he cannot sound the alarm. The false prophets in Israel, who did not warn the people, but said, "Peace, peace!" when there was no peace, followed their own dreams instead of the Word. They did not believe the solemn messages G.o.d had given through former prophets. That was the curse among the professing people of G.o.d then. It produced a false security, decline and apostasy; it hastened the impending judgments of G.o.d. It is the curse to-day in the professing church. His Word is rejected. The solemn truths concerning "judgment to come" upon an unG.o.dly age and apostate "church" are not heeded and mostly rejected. The man who sounds the warning and stands by the declarations of G.o.d's Word is as unpopular with the people to-day as Jeremiah and Ezekiel were in their days.

The Prophet was commissioned not to warn the nation as such, but to warn individuals. The wicked and the righteous are mentioned and the Prophet's responsibility in delivering the message. If he does not warn the wicked to turn from his wicked way to save his life, his blood will be required from his hands. If he is faithful and the wicked does not hear the warning, the wicked shall die, but the faithful messenger delivers his own soul. And so with the righteous, who turns from his righteous acts and commits iniquity. He is threatened with death; but if he sins not and is warned he shall live. After hearing the warning Word each is to bear the consequences of his own conduct. The nation as such was rebellious. Its doom could not be averted. Yet G.o.d in His long-suffering still gave the individual an opportunity to escape the threatening judgment, that by hearing the Word he might live. This gracious offer concerned the wicked. The righteous one in Israel, who obeyed the law and did acts of righteousness had to continue in obedience; if he failed in the midst of the great national crisis when judgment was about to fall, his former righteous deeds could not save his life. He also would be swept away and die in his sins. The first part of the third chapter reveals the hardened condition of the nation; there was no remedy. The second part reveals the possibility of the deliverance of all who harkened to the divine warning and turned from their evil ways.

The pa.s.sage, as well as the corresponding one in chapter x.x.xiii:1-20, has been often used in the defence of what is termed "falling from Grace," that a true believer, who is saved by Grace, may by sinning become unsaved again and then perish in his sins like the wicked. The words "fallen from Grace" are found only once in the Bible, that is in Gal. v:4. The context shows what they mean. If a believer goes to the law to be justified before G.o.d, if he tries by his own works, and by ordinances, to be righteous before G.o.d, he abandons the ground of Grace.