The prophet a watchman.
"And it came to pass 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," etc. Let us notice—
I. THE CHARACTER IN WHICH THE PROPHET OF THE LORD IS HERE REPRESENTED. "Son of man, I have made thee a watchman unto the house of Israel."
1. The appointment of a watchman implies the peril of the Church. Watchmen in ancient times were posted on the walls or in the towers of cities in order that they might watch for the appearance or approach of an enemy, and give instant warning of the same. The house of Israel was exposed to dangers and enemies, or it would not have needed a watchman. And the Church of Christ today is opposed by "the gates of hell" (Matthew 16:18), by evil powers in the world, and by evil persons and erroneous teachings within itself (Acts 20:29, Acts 20:30).
2. The appointment of watchmen in the Church is the prerogative of God. "Son of man, I have made thee a watchman," etc. No man may constitute himself a watchman, and no Church may appoint a man to this office apart from the call of the Lord thereto. Christian ministers are called of God (cf. Hebrews 5:4).
II. THE DUTY OF THE PROPHET AS A WATCHMAN. His business was "to take notice, and to give notice."
1. To watch. "Hear the word at my mouth." It is a peculiarity of these watchmen that they have not to look around to obtain intelligence, but to look up. Their eyes and ears must be directed towards the Lord. They must receive their message from him, and then proclaim it unto men. And the Christian prophet must speak the Word of the Lord Jesus Christ. We must "hear him" (Matthew 17:5); we must preach him (2 Corinthians 4:5). This part of a watchman's duty demands vigilance. Slothfulness and inattention may prove disastrous both to his charge and to himself. His observant faculties must be in active exercise.
2. To warn. "And give them warning from me." Ezekiel was to publish to the house of Israel what he heard from the Lord, and to publish it in his Name. The Christian preacher must warn and encourage, exhort and rebuke, in the Name of his Master, the Christ. He must receive from him; he must testify for him (cf. Matthew 10:40; Luke 10:16).
III. THE CHARACTERS UNTO WHOM THE WATCHMAN MUST ADDRESS HIMSELF. He must warn both the righteous and the wicked (verses 18-21). But four types of character are adduced here.
1. The wicked man who has not been warned by the watchman, and dies because of his iniquity. (Verse 18.) God declares that "the wages of sin is death;" that "the soul that sinneth, it shall die." And though this wicked man was not warned by the watchman, yet he was warned by his own conscience, and by voices of Divine providence, and by the sacred Scriptures. "Where the public ministry does not do its duty, Holy Scripture is still at hand, and it is each one's fault if he be not called to repentance by the voice of this" (Hengstenberg).
2. The wicked man who has been warned by the watchman, but still persists in sin, and dies because of his iniquity. (Verse 19.) His guilt is greater, and his punishment will be more severe, by reason of the warnings which he has despised.
3. The sometime outwardly righteous man, who has become a worker of iniquity, and has not been warned by the watchman, and dies because of his sin. (Verse 20.) This verse calls for some remarks by way of exposition.
4. The righteous man who has been warned by the watchman, and, persevering in his righteousness, lives. (Jeremiah 6:21.) The sincerely righteous need warning, exhortation, and counsel, and are likely to profit by them.
IV. THE DIFFERENT RESULTS OF THE WATCHMAN'S MINISTRY.
1. As regards his hearers.
2. As regards himself.
CONCLUSION. Our subject presents:
1. The strongest reasons for fidelity on the part of the ministers of the gospel of Jesus Christ.
2. The strongest reasons why the Church of Jesus Christ should constantly aid his ministers by earnest prayers on their behalf. (Cf. Ephesians 6:18-20; Colossians 4:3, Colossians 4:4; 2 Thessalonians 3:1, 2 Thessalonians 3:2.)—W.J.
God communicating with man.
"And the band of the Lord was there upon me; and he said unto me, Arise," etc. The text presents for our notice—
I. THE GRACIOUS PREPARATION OF MAN FOR THE RECEPTION OF DIVINE COMMUNICATIONS. "And the hand of the Lord was there upon me." (We have already briefly noticed the significance of this expression in dealing with Ezekiel 1:3.) Ezekiel seems to have been grieved and saddened in spirit (verses 14, 15). Such depression unfitted him for receiving communications from God. Therefore "the hand of the Lord," the power of the Lord, came upon him to quicken him for the reception of the revelation of his will. God prepares his servants for his service. He qualifies and enables them to sustain exalted privileges, to perform arduous duties, to bear severe trials.
II. AN IMPORTANT CONDITION, FOR MAN, OF THE RECEPTION OF DIVINE COMMUNICATIONS. "Arise, go forth into the plain, and I will there talk with thee." Ezekiel is thus commanded to depart from Tel-Abib and his fellow captives, and to go, not to the "plain extending to the river, but to a certain valley between the mountain walls there"—for such is the signification of the word which is translated "plain" in the Authorized Version. Retirement was a condition of communion and communication with God. If the prophet would hear his voice and behold his glory, he must go into the lonely valley. "God makes himself known to the mind only when it has been entirely withdrawn from worldly influences. We must be in the valley; but we may be in the bustling town, and yet in the valley" (Hengstenberg). (We have spoken of solitude and quiet as favouring Divine communications in our remarks on Ezekiel 1:1 : "By the river of Chebar.")
III. THE CONDESCENSION OF GOD IN THE BESTOWMENT UPON MAN OF DIVINE COMMUNICATIONS. With Ezekiel the Lord communicated in two ways.
1. By speech. "I will there talk with thee." God made known his will to his servant. Spiritually, he thus communicates with his people still. In infinite condescension, "the High and Lofty One that inhabiteth eternity, whose name is Holy, and who dwells in the high and holy place," also makes his abode in the hearts of his people (Isaiah 42:15; John 14:23). They have intimate fellowship with him (1 John 1:3). He will even visit them as their Guest, and sup with them (Revelation 3:20). They are blessedly conscious of his presence with them. By his Spirit he speaks unto them.
2. By vision. "Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there," etc. The glory of tire Lord which the prophet beheld was like that which he saw before, and which he mentions in Ezekiel 1:28. (We have already remarked on the granting of Divine visions to man, on Ezekiel 1:1 : "I saw visions of God.") And in our own times God opens the spiritual eyes of man, and grants unto him spiritual visions. Visions of truth and purity and beauty he exhibits to his people. He even reveals himself unto them. Our Lord promised to manifest himself unto his loving and obedient disciples (John 14:21). "Blessed are the pure in heart: for they shall see God."
IV. THE IMMEDIATE EFFECT UPON MAN OF DIVINE COMMUNICATIONS. "And I fell on my face."
1. The sight of such glory humbles man with the sense of his own immeasurable inferiority.
2. The sight of such glory overwhelms man by quickening his consciousness of sin into greater activity.
3. Such humiliation is a condition of hearing the voice of God. ‹eze-1›—W.J.