The watchman's office.
Every servant of God conceives his service in his own manner, under the special light of his own experience and character. Ezekiel evidently felt the peculiar solemnity of his position among the children of the Captivity, and evidently was consumed by a desire to discharge his difficult and painful duty with fidelity and efficiency. Hence his habit of regarding himself, as indeed the Divine Spirit prompted him to do, as a watchman set to admonish and protect the Hebrew exiles in the East. In many respects this figure sets forth the vocation of every true minister of Christ called upon to watch fur souls as one who must give account unto God.
I. THE WATCHMAN'S COMMISSION. The spiritual guardian and keeper does not undertake this duty at the suggestion of his own thoughts and inclinations; he is called to it by the voice of God himself. The word of the Lord comes unto him. He is stationed where he stands by Divine authority. He has to listen for the Divine voice, to give heed to every direction, to be ready to utter such messages as he may receive from Heaven.
II. THE WATCHMAN'S DUTY. This is, generally, to testify to man according to the instructions he receives. He has to hear in order that he may speak, to take in the truth in order that he may give it forth. It is, therefore, not enough that he be attentive and intelligent; he must impart the tidings, the message, which he receives. He has a ministry, a trust, to fulfil for the benefit of his fellow men—he has to seek to bring them into conscious relations with the Father of spirits.
III. THE WATCHMAN'S SPECIAL OFFICE FOR THE REBELLIOUS. Watching for men, the spiritual guardian is bound to remember the special character of those over whom he is placed. He is not simply an instructor entrusted with the duty of declaring truth, of inculcating lessons and precepts. He has to deal with "a rebellious house." Hence one great function of the watchman is to warn. Throughout this book the greatest stress is laid upon this duty. "Warn them from me!" is the admonition of God to the faithful watchman. The people are in danger from manifold temptations; and they have to be put upon their guard against the spiritual perils by which they are threatened. The wicked are to be warned, that they may repent; the righteous have to be warned, lest they fall from their righteousness.
IV. THE WATCHMAN'S RESPONSIBILITY. The office thus described is indeed an honourable one; but it is difficult and responsible. Much depends upon the way in which the duty is discharged; the safety of the people and the acceptance of the guardian are both alike at stake.
1. The watchman's fidelity will be rewarded. If he fulfil his duty, he will deliver his soul, he will be approved and recompensed, promoted and honored.
2. The watchman's unfaithfulness will be punished. If he do not his duty, others will suffer, hut he himself will not escape just retribution. The blood of the lost will be required at his hand.
APPLICATION.
1. Here is a lesson for those who are appointed to watch for souls. Their ears must be open to receive the Word of the Lord; their lips must be open to speak that Word.
2. Here is a lesson for those who enjoy the benefit of spiritual ministrations. It is not only an awful and responsible duty to watch; it is an awful and responsible privilege to listen to the watchman's warning. If the preacher is accountable for his utterances, the hearer is accountable for the spirit in which he receives those utterances. Take heed what, and how, you hear!—T.
Dumbness sad speech.
The wise man has said, "There is a time to keep silence, and a time to speak." There are those who speak when they would do well to hold their peace; there are those who are speechless when it becomes them to utter their mind with boldness. A prophet is emphatically one who speaks for God; a silent prophet is a paradox. Yet, as Ezekiel was, of all his order, the one whose ministry was especially a ministry of symbol, it is only in harmony with his peculiar vocation that, for a time and for a purpose, he should be as one dumb. On the other hand, the abundance of his utterances is apparent from the length to which the book of his prophecies extends. There were reasons fur both his dumbness and his speech.
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.
HOMILIES BY J.D. DAVIES