Also Yahweh’s word came to me, saying,
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Also Yahweh’s word came to me, saying,
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Also the word of the LORD came unto me, saying,
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Also the word of the LORD came unto me, saying:
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John Trapp 1656 · Public Domain Eze 24:15 Also the word of the LORD came…
Eze 24:15 Also the word of the LORD came unto me, saying,
Ver. 15. Also the word of the Lord.] See Eze 18:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain These verses conclude what we have been upon all…
These verses conclude what we have been upon all along from the beginning of this book, to wit, Ezekiel's prophecies of the destruction of Jerusalem; for after this, though he prophesied much concerning other nations, he said no more concerning Jerusalem, till he heard of the destruction of it, almost three years after, Eze 33:21. He had assured them, in the former part of this chapter, that there was no hope at all of the preventing of the trouble; here he assures them that they should not have the ease of weeping for it. Observe here,
I. The sign by which this was represented to them, and it was a sign that cost the prophet very dear; the more shame for them that when he, by a divine appointment, was at such an expense to affect them with what he had to deliver, yet they were not affected by it
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1. He must lose a good wife, that should suddenly be taken from him by death. God gave him notice of it before, that it might be the less surprise to him (Eze 24:16): Behold, I take away from thee the desire of thy eyes with a stroke. Note, (1.) A married state may very well agree with the prophetical office; it is honourable in all, and therefore not sinful in ministers. (2.) Much of the comfort of human life lies in agreeable relations. No doubt Ezekiel found a prudent tender yoke-fellow, that shared with him in his griefs and cares, to be a happy companion in his captivity. (3.) Those in the conjugal relation must be to each other not only a covering of the eyes (Gen 20:16), to restrain wandering looks after others; but a desire of the eyes, to engage pleasing looks on one another. A beloved wife is the desire of the eyes, which find not any object more grateful. (4.) That is least safe which is most dear; we know not how soon the desire of our eyes may be removed from us and may become the sorrow of our hearts, which is a good reason why those that have wives should be as though they had none, and those who rejoice in them as though they rejoiced not, Co1 7:29, Co1 7:30. Death is a stroke which the most pious, the most useful, the most amiable, are not exempted from. (5.) When the desire of our eyes is taken away with a stroke we must see and own the hand of God in it: I take away the desire of thy eyes. He takes our creature-comforts from us when and how he pleases; he gave them to us, but reserved to himself a property in them; and may he not do what he will with his own? (6.) Under afflictions of this kind it is good for us to remember that we are sons of men; for so God calls the prophet here. If thou art a son of Adam, thy wife is a daughter of Eve, and therefore a dying creature. It is an affliction which the children of men are liable to; and shall the earth be forsaken for us? According to this prediction, he tells us (Eze 24:18), I spoke unto the people in the morning; for God sent his prophets, rising up early and sending them; then he thought, if ever, they would be disposed to hearken to him. Observe, [1.] Though God had given Ezekiel a certain prospect of this affliction coming upon him, yet it did not take him off from his work, but he resolved to go on in that. [2.] We may the more easily bear an affliction if it find us in the way of our duty; for nothing can hurt us, nothing come amiss to us, while we keep ourselves in the love of God.
2. He must deny himself the satisfaction of mourning for his wife, which would have been both an honour to her and an ease to the oppression of his own spirit. He must not use the natural expressions of sorrow, Eze 24:16. He must not give vent to his passion by weeping, or letting his tears run down, though tears are a tribute due to the dead, and, when the body is sown, it is fit that it should thus be watered. But Ezekiel is not allowed to do this, though he thought he had as much reason to do it as any man and would perhaps be ill thought of by the people if he did it not. Much less might he use the customary formalities of mourners. He must dress himself in his usual attire, must bind his turban on him, here called the tire of his head, must put on his shoes, and not go barefoot, as was usual in such cases; he must not cover his lips, not throw a veil over his face (as mourners were wont to do, Lev 13:45), must not be of a sorrowful countenance, appearing unto men to fast, Mat 6:18. He must not eat the bread of men, nor expect that his neighbours and friends should send him in provisions, as usually they did in such cases, presuming the mourners had no heart to provide meat for themselves; but, if it were sent, he must not eat of it, but go on in his business as at other times. It could not but be greatly against the grain to flesh and blood not to lament the death of one he loved so dearly, but so God commands; and I did in the morning as I was commanded. He appeared in public, in his usual habit, and looked as he used to do, without any signs of mourning. (1.) Here there was something peculiar, and Ezekiel, to make himself a sign to the people, must put a force upon himself and exercise an extraordinary piece of self-denial. Note, Our dispositions must always submit to God's directions, and his command must be obeyed even in that which is most difficult and displeasing to us. (2.) Though mourning for the dead be a duty, yet it must always be kept under the government of religion and right reason, and we must not sorrow as those that have no hope, nor lament the loss of any creature, even the most valuable, and that which we could worst spare, as if we had lost our God, or as if all our happiness were gone with it; and, of this moderation in mourning, ministers, when it is their case, ought to be examples. We must at such a time study to improve the affliction, to accommodate ourselves to it, and to get our acquaintance with the other world increased, by the removal of our dear relations, and learn with holy Job to bless the name of the Lord even when he takes as well as when he gives.
II. The explication and application of this sign. The people enquired the meaning of it (Eze 24:19): Wilt thou not tell us what these things are to us that thou doest so? They knew that Ezekiel was an affectionate husband, that the death of his wife was a great affliction to him, and that he would not appear so unconcerned at it but for some good reason and for instruction to them; and perhaps they were in hopes that it had a favourable signification, and gave them an intimation that God would now comfort them again according to the time he had afflicted them, and make them look pleasant again. Note, When we are enquiring concerning the things of God our enquiry must be, "What are those thing to us? What are we concerned in them? What conviction, what counsel, what comfort, do they speak to us? Wherein do they reach our case?" Ezekiel gives them an answer verbatim - word for word as he had received it from the Lord, who had told him what he must speak to the house of Israel.
1. Let them know that as Ezekiel's wife was taken from him by a stroke so would God take from them all that which was dearest to them, v. 21. If this was done to the green tree, what shall be done to the dry? If a faithful servant of God was thus afflicted only for his trial, shall such a generation of rebels against God go unpunished? By this awakening providence God showed that he was in earnest in his threatenings, and inexorable. We may suppose that Ezekiel prayed that, if it were the will of God, his wife might be spared to him, but God would not hear him; and should he be heard then in his intercessions for this provoking people? No, it is determined: God will take away the desire of your eyes. Note, The removal of the comforts of others should awaken us to think of parting with ours too; for are we better than they? We know not how soon the same cup, or a more bitter one, may be put into our hands, and should therefore weep with those that weep, as being ourselves also in the body. God will take away that which their soul pities, that is, of which they say, What a pity is it that it should be cut off and destroyed! That for which your souls are afraid (so some read it); you shall lose that which you most dread the loss of. And what is that? (1.) That which was their public pride, the temple: "I will profane my sanctuary, by giving that into the enemy's hand, to be plundered and burnt." This was signified by the death of a wife, a dear wife, to teach us that God's sanctuary should be dearer to us, and more the desire of our eyes, than any creature-comfort whatsoever. Christ's church, that is his spouse, should be ours too. Though this people were very corrupt, and had themselves profaned the sanctuary, yet it is called the desire of their eyes. Note, Many that are destitute of the power of godliness are yet very fond of the form of it; and it is just with God to punish them for their hypocrisy by depriving them of that too. The sanctuary is here called the excellency of their strength; they had many strong-holds and places of defence, but the temple excelled them all. It was the pride of their strength; they prided in it as their strength that they were the temple of the Lord, Jer 7:4. Note, The church-privileges that men are proud of are profaned by their sins, and it is just with God to profane them by his judgments. And with these God will take away, (2.) That which was their family-pleasure, which they looked upon with delight: "Your sons and your daughters (which are the dearer to you because they are but few left of many, the rest having perished by famine and pestilence) shall fall by the sword of the Chaldeans." What a dreadful spectacle would it be to see their own children, pieces, pictures, of themselves, whom they had taken such care and pains to bring up, and whom they loved as their own souls, sacrificed to the rage of the merciless conquerors! This, this, was the punishment of sin.
2. Let them know that as Ezekiel wept not for his affliction so neither should they weep for theirs. He must say, You shall do as I have done, Eze 24:22. You shall not mourn nor weep, Eze 24:23. Jeremiah had told them the same, that men shall not lament for the dead nor cut themselves (Jer 16:6); not that there shall be any such merciful circumstance without, or any such degrees of wisdom and grace within, as shall mitigate and moderate the sorrow; but they shall not mourn, for, (1.) Their grief shall be so great that they shall be quite overwhelmed with it; their passions shall stifle them, and they shall have no power to ease themselves by giving vent to it. (2.) Their calamities shall come so fast upon them, one upon the neck of another, that by long custom they shall be hardened in their sorrows (Job 6:10) and perfectly stupefied, and moped (as we say), with them. (3.) They shall not dare to express their grief, for fear of being deemed disaffected to the conquerors, who would take their lamentations as an affront and disturbance to their triumphs. (4.) They shall not have hearts, nor time, nor money, wherewith to put themselves in mourning, and accommodate themselves with the ceremonies of grief: "You will be so entirely taken up with solid substantial grief that you will have no room for the shadow of it." (5.) Particular mourners shall not need to distinguish themselves by covering their lips, and laying aside their ornaments, and going barefoot; for it is well known that every body is a mourner. (6.) There shall be none of that sense of their affliction and sorrow for it which would help to bring them to repentance, but that only which shall drive them to despair; so it follows: "You shall pine away for your iniquities, with seared consciences and reprobate minds, and you shall mourn, not to God in prayer and confession of sin, but one towards another," murmuring, and fretting, and complaining of God, thus making their burden heavier and their wound more grievous, as impatient people do under their afflictions by mingling their own passions with them.
III. An appeal to the event, for the confirmation of all this (Eze 24:24): "When this comes, as it is foretold, when Jerusalem, which is this day besieged, is quite destroyed and laid waste, which now you cannot believe will ever be, then you shall know that I am the Lord God, who have given you this fair warning of it. Then you will remember that Ezekiel was to you a sign." Note, Those who regard not the threatenings of the word when they are preached will be made to remember them when they are executed. Observe,
1. The great desolation which the siege of Jerusalem should end in (Eze 24:25): In that day, that terrible day, when the city shall be broken up, I will take from them, (1.) That which they depended on - their strength, their walls, their treasures, their fortifications, their men of war; none shall stand them in stead. (2.) That which they boasted of - the joy of their glory, that which they looked upon as most their glory, and which they most rejoiced in, the temple of their God and the palaces of their princes. (3.) That which they delighted in, which was the desire of their eyes, and on which they set their minds. Note, Carnal people set their minds upon that on which they can set their eyes; they look at, and dote upon, the things that are seen; and it is their folly to set their minds upon that which they have no assurance of and which may be taken from them in a moment, Pro 23:5. Their sons and their daughters were all this - their strength, and joy, and glory; and these shall go into captivity.
2. The notice that should be brought to the prophet, not be revelation, as the notice of the siege was brought to him (Eze 24:2), but in an ordinary way (Eze 24:26): "He that escapes in that day shall, by a special direction of Providence, come to thee, to bring thee intelligence of it," which we find was done, Eze 33:21. The ill-news came slowly, and yet to Ezekiel and his fellow-captives it came too soon.
3. The divine impression which he should be under upon receiving that notice, Eze 24:27. Whereas, from this time to that, Ezekiel was thus far dumb that he prophesied no more against the land of Israel, but against the neighbouring nations, as we shall find in the following chapters, then he shall have orders given him to speak again to the children of his people (Eze 33:2, Eze 33:22); then his mouth shall be opened. He was suspended from prophesying against them in the mean time, because, Jerusalem being besieged, his prophecies could not be sent into the city, - because, when God was speaking so loudly by the rod, there was the less need of speaking by the word, - and because then the accomplishment of his prophecies would be the full confirmation of his mission, and would the more effectually clear the way for him to begin again. It being referred to that issue, that issue must be waited for. Thus Christ forbade his disciples to preach openly that he was Christ till after his resurrection, because that was to be the full proof of it. "But then thou shalt speak with the greater assurance, and the more effectually, either to their conviction or to their confusion." Note, God's prophets are never silenced but for wise and holy ends. And when God gives them the opening of the mouth again (as he will in due time, for even the witnesses that are slain shall arise) it shall appear to have been for his glory that they were for a while silent, that people may the more certainly and fully know that God is the Lord.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Also the word of the Lord came unto me,…
Also the word of the Lord came unto me, saying. Next follows the other sign, by which the Lord shows the destruction of the temple.
Also the word of the Lord came unto me, saying. Next follows the other sign, by which the Lord shows the destruction of the temple.
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Ezekiel 24:16
eze 24:16
eze 24:16
eze 24:16Son of man, behold,.... This is said to raise the attention of the prophet, something strange and unusual, interesting and affecting, being about to be delivered:
I take away from thee the desire of thine eyes with a stroke; meaning his wife; who very probably was of a beautiful countenance, and goodly to look to; however, of an amiable disposition, and in her conjugal relation very agreeable to the prophet; and, no doubt, a truly religious woman, and upon all account's desirable to him. This lovely object of his affection the Lord, who is the sovereign disposer of all persons, signifies he would take away from him by death unto himself; that is, suddenly and at once; and so the Syriac and Arabic versions render it, "with a sudden stroke"; as sometimes persons are struck with death at once with an apoplexy or palsy. The Targum renders it, with the pestilence; it was what the Jews call death by the hand of heaven, by the immediate hand of God; and, it may be, without any intervening disease; or, however, without any train of disorders which lead on to death:
yet neither shalt thou mourn nor weep; on account of the dead; neither privately nor publicly, inwardly or outwardly, though so near and dear a relation; and though it would seem strange, and be charged with want of natural affection, and with a brutish insensibility:
neither shall thy tears run down; his cheeks, by which vent would be given to his grief, and his mind somewhat eased; but all care was to be taken to prevent any gushing of them out of his eyes, and especially that they did not run down in any quantity on his cheeks, and to be seen; though they might seem to be but a proper tribute to the dead.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Second part of the vision; announcement of the death…
Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain There is nothing in literature more pathetic than these…
THE DEATH OF EZEKIEL’S WIFE, AND ITS PROPHETIC LESSONS, 15-27.
There is nothing in literature more pathetic than these few brief words of personal history in the midst of this flaming prophecy. They show us the strength, the nobility of the man, and of this unnamed one who proved her right to be the life companion of a prophet when Jehovah himself called her to be not merely a prophetess but a prophecy. She was so dear to him that Jehovah could use her to symbolize Jerusalem: “The pomp of your strength, the desire of your eyes, the longing of your soul (Eze_24:21); the joy of their glory, and that whereunto they lift up their soul” (Eze_24:25).
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He loved her, this grave and silent man, with all the intensity of his lonely heart and superb imagination and royal faith. Others were “briers” and “thorns” and “scorpions” to sting; she was the balm of Babylon to heal. She was all he had. He was an exile, without home or country. He was a prophet, blinded at times with visions of glory and again dumb with unutterable anguish because of the revelations of woe against his countrymen and native land. There was only one soul on the Chebar who understood him and sympathized with him in his great task. Men called him “hard of forehead and face,” but his wife knew him. When Jehovah said, “I take away the desire of thine eyes with a stroke,” Ezekiel knew well who that was. It was indeed a “stroke,” as the word says; yet so noble and so brave was he that his lips uttered not one word of complaint, though he in secret moaned and pined away (Eze_24:25). What a revelation of the prophet’s strength and his loyalty to God! (See Introduction, “IV. Ezekiel’s Personality and Work.”)
His lips and jaw
Grand made as Sinai’s law.
They could enunciate and refrain
From vibratory after-pain,
And his brow’s height was sovereign.
— Mrs. Browning.
It may be noticed that the death of Ezekiel’s wife marks a distinct change in the character of his prophecies. Previous to this they have been cries of woe against his countrymen, they now become prophecies against the enemies of his country and speak of Israel’s triumph and of a new life for God’s people. This change could not mark simply the influence of this death upon the prophet, it must also mark a change in the temper of his audience. From this time forward every discourse seems addressed, not to scornful and rebellious, but to sympathetic and repentant hearers. The death of the “desire of his eyes” was not in vain!
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) Also the word.—What follows is distinctly separated from…
(15) Also the word.—What follows is distinctly separated from the utterance of the foregoing parable and its interpretation, yet Eze_24:18 shows that it took place upon the same day. Ezekiel is warned of the sudden death of his wife, who is described as deeply beloved, and yet he is forbidden to make any sign of mourning for her.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 15-17Behold, I take away from thee, etc. The…
Vers. 15-17Behold, I take away from thee, etc. The next word of the Lord, coming after an interval, is of an altogether exceptional character, as giving one solitary glimpse into the personal home life of the prophet. The lesson which the history teaches is, in substance, the same as that of Jer_16:5. The calamity that falls on the nation will swallow up all personal sorrow, but it is brought home to Ezekiel, who may have read those words with wonder, by a new and terrible experience. We are left to conjecture whether anything in the prophet"s home life furnished a starting-point for the terrible message that was now borne in upon his soul. Had his wife been ill before? or, as the words, with a stroke, suggest, did it fall on him, as a thunderbolt "out of the blue"? I mention, only to reject, the view that the wife"s death belongs as much to the category of symbolic visions as the boiling cauldron. To me such a view seems to indicate an incapacity for entering into a prophet"s life and calling as great as that which sees nothing but an allegory in the history of Gomer in Hos 2:, Hos_2:3. We, who accept the Scripture record as we find it, may believe that Ezekiel was taught, as the earlier prophet, to interpret his work by his own personal experience. To Ezekiel himself the loss of one who is thus described as the desire (or, delight) of his eyes (the word is used of things, 1Ki_20:6, of young warriors in Lam_2:4, of sons and daughters in Ver. 25) must have been, at first, as the crowning sorrow of his life; but the feelings of the patriot-prophet were stronger even than those of the husband, and his personal bereavement seemed as a small thing compared with the desolation of his country. He was to refrain from all conventional signs of mourning, from weeping and wailing, from the loud sighing (for forbear to cry, read, with the Revised Version, sigh, but not aloud), from the head covered or sprinkled with ashes, (Isa_61:3) and from the bare feet. (2Sa_15:30; Isa_20:2) from thecovered lips (Lev_13:45; Mic_3:7) which were "the trappings and the garb of woe" in such a case. Eat not the bread of men. The words point to the custom, more or less common in all nations and at all times, of a funeral feast, like the parentalia of the Romans. Wine also was commonly part of such a feast. (Jer_16:7) The primary idea of the custom seems to have been that the mourner"s friends sent the materials for the feast as a token of their sympathy.
Vers. 15-27Speechless and tearless sorrow.
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If the event here described really happened, and if the death of the prophet"s wife was a fact and not a mere vision or parable, at all events there is no reason to suppose that this death took place from other than natural causes. Foreseeing what would happen, the God of men and of nations used the affliction of his servant and turned it to account, making it the occasion and the means of spiritual instruction and impression for the benefit of the Hebrew community. The decease of Ezekiel"s wife symbolized the fate of the guilty Jerusalem. It was
I SUDDEN AND UNEXPECTED. The Lord took away from the prophet the desire of his eyes "with a stroke." How touching is the prophet"s record! even my wife died." It is the simplicity of truth, the simplicity of submission, which speaks in this language. The terms Ezekiel employs show how great was his love and attachment to his wife; all the more was this sudden bereavement a shock of distress and anguish to him. Similarly swift was the stroke of retribution and ruin which came upon the Jewish metropolis. Notwithstanding repeated warnings and threatenings, the Israelites would not believe that their beloved Jerusalem, "the joy of the whole earth," could fall before the mighty conqueror from the east. But their confidence was misplaced, and their pride was destined to humiliation. The death stroke came, and it came with the sharpness and suddenness which corresponded with the prophet"s bereavement.
II SEVERE. No affliction which could befall Ezekiel could be so distressing and so crushing as the loss of his beloved wife. In this it was emblematical of the blow which was about to descend upon Jerusalem. "Behold," said the Lord, "I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pitieth." Patriotism, historical associations, religious pride, and other elements of feeling conspired to render their metropolis dear to the sons of Abraham; and its destruction and the dispersion of its citizens could not be contemplated by them without the liveliest emotions of anguish and anxiety. No heavier blow could fall up. on them than this. Distress, as of the bereaved and desolate, must needs take possession of every true Hebrew heart, when predictions of Divine wrath were fulfilled, when the heathen entered and possessed the sanctuary of Jehovah.
III INEVITABLE AND IRREPARABLE. Life is in the hands of the Lord and Giver of life. When he recalls his gift, his creatures can do nothing but submit. So Ezekiel himself acknowledged and felt; it was God who deprived him of the desire of his eyes. The dead return not to their place, which knows them no more. This fact gives keenness to the sorrow, whilst it aids submission. Ezekiel"s fellow-countrymen were to learn that it was the Divine purpose to inflict upon Jerusalem the last indignity. No human power could avert, and no human power could repair, this evil, any more than such power could save or restore the life which the Creator resumed. A new career might indeed open up before the people of Israel, but the old career was closed peremptorily and irrecoverably.
IV CRUSHING EVEN TO SILENCE. Ezekiel was bidden, when his bereavement came upon him, to refrain from weeping and mourning, and from all the outward signs of grief. Distressing and difficult as the command certainly was, it was obeyed. And the prophet"s obedience to it was significant. When the day of Judah"s trouble came, it came in such a manner and with such circumstances accompanying it that the survivors and spectators of the national calamity were rendered speechless through grief. Their experience reminds us of the memorable language of the psalmist, "I was dumb, I opened not my mouth, because thou didst it." There is a time to be silent. When the hand of God is heavy upon those who have resisted his laws and rebelled against his authority, they have nothing wherewith to answer their righteous Lord whom they have offended. It is for them to refrain from complaint, which in such a case would be merely blasphemy; it is for them to bow beneath the rod; it is for them, in silence and in speechless bitterness of heart, to repent of all their sins. It is the Lord: "Behold, here am I; let him do to me as seemeth good unto him. T.
Vers. 15-27Graduated lessons.
Most important truths can only be learnt by a series of comparisons. We best know the magnitude of the sun by comparison with the moon and stars. We prize the fragrance of the rose by comparison with the perfume of other flowers. We learn the dignity and strength that belong to a man by passing through the stages of childhood and youth. God teaches us and trains us, not only through the understanding, but also through the feelings, affections, griefs, inward experiences. Every event that occurs is a lesson for the immortal life.
I GRIEF FOR THE LOSS OF A WIFE IS NATURAL. A wife occupies a more central place in a man"s heart than any other among humankind. God himself has ordained that this mutual affection shall transcend all other. It is a relationship born of mutual choice. In proportion to this depth and intensity of affection is the sense of loss when death occurs. To suffer anguish of heart at such a time accords with the laws and instincts of nature. It is a loss not to be measured by words, and in proportion to the sense of loss is the abundance of the grief.
II MAN"S CAPACITY FOR FEELING GRIEF IS LIMITED. Every capacity of the soul of man has, on earth, limitation. Whether this will continue when released from the trammels of the flesh is not known. In all likelihood, capacity of mind and feeling will be enlarged, but will still be limited. If grief be indulged for minor losses, the soul will have no power of grief remaining for heavier demands. Therefore effort of will should be employed to restrain, and not to excite, our grief. Those who weep over imaginary sorrows portrayed in novels often become callous in the presence of real distress. The fountain of grief is exhausted.
III REAL GRIEF SHOULD BE RESERVED FOR OUR HEAVIEST CALAMITIES. Because, if we allow the severest disasters to occur without an adequate sense of sorrow, we do our moral nature an injury; we do injury to others. We convey to men a wrong impression. We emphasize the less important matters. The result is that our nature gets out of harmony with God"s nature a disaster the heaviest of all. Then God"s lessons are lost upon us. We become incapable of receiving good. We are "past feeling." To lose feeling is to lose enjoyment is to endure diminished life.
IV SIN SO OUTWEIGHS ALL OTHER CALAMITIES THAT OUR CHIEF SORROW SHOULD RE RESERVED FOR SIN. God forbade Ezekiel to weep for the loss of his wife. He forbade the Hebrews to exhibit signs of mourning for the fall and ruin of their temple. "But," he added but ye shall pine away for your iniquities, and mourn one toward another." All other disaster is external to a man. This disaster, sin, is internal and injures the very texture and fabric of his soul. This is without question "sorrow"s crown of sorrow." A man belonging to the criminal class obtained an interview with a Christian gentleman. Replying to questions, the man told his sad history his gradual lapse into crime, his ultimate detection, Said he, "I have been twice in gaol; I have endured all kinds of misery; but I confess that my worst punishment is in being what I am now." This is the cardinal truth set forth by Ezekiel that sin is the sum of all disasters, the quintessence of hell. Hatred of God is man"s curse.
V A GOOD MAN IS A SIGN TO THE UNGODLY, OF UNSEEN REALITIES. "Thus Ezekiel is unto you a sign." A sign is an index of unseen things. Smoke is the sign of fire. A sword is the sign of hostility. An English ensign is an index of the queen"s authority. A good man"s life is a" sign" or proof that there is a God, and that God is the Friend of man. The purity and piety of a good man is an index of the transforming grace of God. The peace in a good man"s heart is an index of the peace of God the peace of heaven. The obedience of a good man is an index of God"s gracious authority. The resignation of a good man under trouble is a sign of the superiority of heavenly good to earthly. Every good man is a sign and witness for God. D.
Vers. 15, 16A sudden and sorrowful bereavement.
the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes," etc. The death of the prophet"s wife is introduced here as a type of the calamities which were impending over Jerusalem and its inhabitants. We believe that her death was a fact, and not merely "a vividly drawn figure" designed to set forth the more impressively the overwhelming troubles which were coming upon the Jews. We may notice, in passing, that the fact that Ezekiel had a wife
suggests the unscripturalness of the papal dogma of the celibacy of the clergy. Moses was most eminent as a prophet, and he was married. (Exo_2:21, Exo_2:22) So also was his brother Aaron, the high priest. Samuel the seer and judge was married; (1Sa_8:1, 1Sa_8:2) and St. Peter. (Mat_8:14) St. Paul claimed for himself the "right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas". (1Co_9:5) And he writes of the prohibition of marriage as a "doctrine of demons". (1Ti_4:1-3) Regarding the death of the wife of the prophet as a real actual occurrence, we propose to consider it at present apart from its typical significance. We notice
I THE REMOVAL OF A BELOVED RELATIVE BY DEATH. "Son of man, behold, I take away the desire of thine eyes." This undoubtedly refers to the wife of Ezekiel; and this mode of speaking of her indicates the high esteem and tender affection in which she was held by her husband. "A good wife," says Jeremy Taylor, "is Heaven"s last best gift to man his angel and minister of graces innumerable his gem of many virtues his casket of jewels. Her voice is sweet music; her smile, his brightest day; her kiss, the guardian of his innocence; her arms, the pale of his safety, the balm of his health, the balsam of his life; her industry, his surest wealth; her economy, his safest steward; her lips, his faithful counselors; her bosom, the softest pillow of his cares; and her prayers, the ablest advocates of Heaven"s blessing on his head." The sacred Scriptures, especially in the New Testament, represent the love which the husband should bear towards his wife as being of the closest, tenderest, holiest kind. (Eph_5:25-33) When a man has a good wife, who is to him the desire of his eyes, and she is taken from him by death, great is his loss and sore his sorrow. "The death of a man"s wife," says Lamartine, "is like cutting down an ancient oak that has long shaded the family mansion. Henceforth the glare of the world, with its cares and vicissitudes, fails upon the old widower"s heart, and there is nothing to break their force or shield him from the full weight of misfortune. It is as if his right hand were withered; as if one wing of his angel was broken, and every movement that he made brought him to the ground. His eyes are dimmed and glassy, and when the film of death falls over him, he misses those accustomed tones which have smoothed his passage to the grave." How frequently are beloved relatives removed by death! At one time it is the true wife and tender mother. At another, it is the faithful husband and the wise and loving father. Again, it is the beloved and beautiful child.
II THE REMOVAL OF A BELOVED RELATIVE BY DEATH SUDDENLY, "I take away from thee the desire of thine eyes with a stroke." The wife of Ezekiel did not suffer long from any illness, she had no antecedent affliction which tended to prepare him for her removal, but was snatched away as it were in a moment. It is not infrequently the case that our beloved are taken from us without any warning or without any anticipation of their removal. By virulent disease, by public calamity, by private accident, men are taken away with a stroke. This renders the suffering of the survivors more severe. If the life had slowly faded away, they would in a moment have been prepared for its departure. When there is a protracted affliction, the hearts of those who are soon to be bereaved nerve themselves for the last separating stroke when it shall come. The idea of the parting to some extent familiarizes itself to the mind. But in cases of sudden death there is no such preparation for the trial. And the stroke sometimes stuns the bereaved by its unlooked-for force, sometimes overwhelms their hearts with sorrow, and sometimes drives them into half-madness.
III THE REMOVAL OF A BELOVED RELATIVE BY DEATH SUDDENLY BY GOD. "The word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke." The agent in the removal of the prophet"s wife is here said to be neither disease, nor accident, nor chance, nor fate, but the Lord himself. This is the general teaching of the Bible as to man"s decease (cf. Job_1:21 Job_14:5, Job_14:20; Psa_31:15 Psa_68:20 Psa_90:3, 5 104:29; Rev_1:18) In the fact which we are considering there is:
1. Deep mystery. Why does God take away our beloved ones with a stroke? Why does he not grant us at least some intimation and preparation for the coming trial? We cannot tell. But he says unto us, "What I do thou knowest not now; but thou shalt understand hereafter.
2. Divine instruction. The fact should teach us important lessons; e.g.:
(1) Not to place too much reliance on creatures, however wise and good and beloved. (cf. Psa_146:3, Psa_146:4; Isa_2:22; 1Co_7:29)
(2) To live in a state of preparedness for death. He who lives a truly Christian life will not be found unprepared whenever death shall come to him. (cf. Php_1:21)
(3) To acknowledge God as the Sovereign of our life. This is manifestly our duty and our interest.
3. Rich comfort. God is all-wise, perfectly righteous, infinitely kind, and graciously interested in us. Therefore his arrangements concerning us, and his actions in relation to us, must be for our good. It is consoling and even inspiring to know that our times are in his hand.
IV THE REMOVAL BY GOD OF A BELOVED RELATIVE, WHO WAS NOT TO BE MOURNED BY THE BEREAVED SURVIVOR. "Yet neither shalt thou mourn or weep, neither shall thy tears run down." God does not prohibit to his servant the feeling of sorrow, but only its outward expression. All the visible signs of mourning in use amongst his countrymen he must abstain from (Ver. 17). He may not weep, and even the relief of silent tears is forbidden him. It has been well said by Albert Smith that tears are "the safety-valves of the heart, when too much pressure is laid on." And Leigh Hunt writes, "Tears enable sorrow to vent itself patiently. Tears hinder sorrow from becoming despair and madness." But in this painful bereavement Ezekiel must neither weep nor shed tears, in order that he may be a more impressive sign unto his fellow-exiles. Exceedingly severe were his trials. But for us in our sorrow there is no such prohibition. Christianity does not forbid tears. "Jesus wept." In the days of his flesh he "offered up prayers and supplications with strong crying and tears unto him that was able to save him from death." And the solace of tears is allowed unto us. We may relieve the over-laden heart by sighs, and cool the burning brain by our flowing tears. And in the sorrows of bereavement we have richer, diviner consolations than these. We know that to those who are in Christ death is unspeakable gain; that the separations which it causes are more in appearance than in reality; and that in the great hereafter there will be blessed reunions with those who have passed beyond the veil. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain So I spake unto the people in the morning:…
Eze_24:15-27
So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded.
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Sin the worst sorrow
I. Other sorrows may have no evil, but even good in them; this is essentially and eternally evil. In a bereavement, in a national calamity, as also in bodily sufferings and many social griefs, it is manifest there may be no moral wrong. There may, indeed, be the highest moral good. But sin is, in its essence, in its indulgence, in its outcome, utterly evil, an object of nothing else than commiseration, loathing, and hatred.
II. Other sorrows are remediable; this leads to destruction.
III. Other sorrows may come direct from God; this is ever in direct antagonism to Him.
IV. Other sorrows have to do with men in their relation to others; this with his own inner being and his relation to God. Conclusion--
1. Rightly weigh your own sorrows.
2. Rightly deal with the worlds sorrows. Pity their poverty, heal their sickness, but most of all grieve for and contend with their sin.
3. Rightly value the Saviours mission. (Urijah R. Thomas.)
Unwept bereavement: or, a great soul in a great sorrow
Individual characteristics are as marked and distinctive in the new life of the soul as they are in the old life of sin. While the graft draws its sap from the parent stock, it yields its own kind of fruit. Thus in the Christian life--it is the same spirit working variously in and through the mental trend, temperament, and educational attainments of the agent. Ezekiel is manifestly the spiritual dramatist of the prophetic order. He speaks in action, and voices by signs the stern purposes of his God. He is a seer in symbols, The touching incidents recorded in the chapter before us is marked by dramatic representation of Divine truth. First the pot, from which parable he utters the terrible Woe to the bloody city. Here, in his suppressed and even crushed grief over his deceased wife, the desire of his eyes taken away from him with a stroke, is the picture in miniature of the unwept desolation of Jerusalem. In the painful experience of the prophet we have a great soul under a great trial.
I. The woman--the wife. At eve my wife died. To the pure and noble and thoughtful, no sorrow can be greater. Where the wife is what God intended she should be, the helpmeet of man, the loss here stated is without a parallel. At eve my wife died: not my crops were blasted, or my cattle killed or taken away, but my wife, the best part of myself, the light of lifes darkest hour; the one that buoys up the man when all others throw on heavier burdens to press him down. My wife! What dreadful significance! What fulness of meaning! Many a man has been lifted to the highest places, and has been transported into fullest conditions, by the wisdom, piety, and thoughtfulness of a good wife. Young men sinking into debt, danger, and degradation have lifted up their heads above every flood when they have taken the float of a good wife--thus proving that scanty fare for one will often make a royal feast for two. There are thousands in the Church today, or in heaven, who would certainly have made shipwreck of faith but for the firmer trust and steadier piety of a devoted wife--when the strong man has been weakened by the hard struggle of life, the weak woman, strong by devotion and radiant hope, has held him up in her heaven-derived might, till the man has regained his strength. The prophet is here called to pass through a most painful experience, and the terms used are touching. His wife is spoken of as the desire of his eyes, and the taking away is to be done with a stroke. Not a gradual fading away of the life and love, with all the touching farewells and hopes of future meeting which characterise a death bed, but by one fell stroke the desire of the eye, the joy of the heart, the flower of the garden, the sun of the home, the star of earths hope, shall be taken from him. The Lord frequently brings judgment near the heart, that He may plant His mercy in the heart. He kills for the purpose of making alive. The desire of the heart is often taken, that the heart may desire a Diviner portion. Note the time. At eve, not in the morning ere work began, nor at night when the weaknesses of old age had rendered life a burden and death a release. But at eve, after the toil but before the rest. Work accomplished, but not enjoyed. How like this now. Many a good wife who has toiled and struggled and denied her own needy appetite for the sake of husband and family, has lived just long enough to drag the household to the top of the hill; and when an easy plain way appeared in view, and a season of rest gilded the sky, she has fallen dead--not with the weight of years, so much as with the burden of hard work and heavy care.
II. The man--the husband. The sublime self-possession, the equanimity of the prophet, the forgetfulness of a loss so great and a sorrow so deep, seem altogether beyond the range of common men, and can only be viewed in the light of a purpose as mysterious as it is beneficent. The Lord apprised him of his loss, but forbade the assumption of those signs of grief which characterise the obsequies of oriental countries. Forbear to cry. Revised Version renders it--Sigh, but not loud. The margin reads--Be silent. Grief in the heart cannot be wholly quenched; it would be against nature to expect such a thing; but those extravagant signs of it were what the Lord corn, rounds the prophet against. This wonderful state of soul under an affliction so bitter may seem to some both unnatural and sinful. It win be a sufficient reply, perhaps, to say that exceptional circumstances defy ordinary modes of interpretation. We act wisely as we suspend judgment upon individual actions in the abstract, and consider them in the fight of surrounding circumstances and Divine purposes. We are now in the presence of a great soul whose vast proportions defy all the narrow measurements of popular conventionalism, and is a standing reproof to those mere appearances of grief and simulations of sorrow, and those extravagant habiliments of mourning, which are too often deeper than the grief they are supposed to represent. The full beauty and the whole worth of the Ezekiel conduct expresses itself in one word, Obedience. To blame the prophet for what he did is to blame the Almighty who commanded it. It was at the bidding of the great God that he bare with such magnanimity so tremendous a loss. He that ruleth his own spirit is better than he that taketh a city (Pro_16:32). The man who can hold in check, and keep in obedience to the high behests of heaven, all the powers, passions, and tender susceptibilities of the soul, has reached an altitude far beyond the level of common mortals. Look at this grand old prophet whose wild eye flings off the tear, and decks itself with the full blaze of the day of God. There he stands in the attitude of strength, dressed for action, and not muffled for lamentation. If, then, you can attribute the prophets spirit and conduct to weakness or inhumanity, it must be because we view the same things from different standpoints. I confess that, personally, I am awed into littleness in presence of a soul so great. To my mind, the whole thing is explained, and, the mystery cleared up, in the doctrine of a future life. Deny this, and death is an unmitigated sorrow and an irretrievable loss, without a ray to relieve the darkness or a prospect to cheer the soul. (M. Brokenshire.)
Ezekiels wife not merely symbolic
Reuss is hardly right in regarding Ezekiels wife and her death as fictions: the language used implies that she was a real person, and that her death occurred as stated, though, as usual, the prophet employed the incident for didactic purposes, and some of the details may be creations of idealism; for it is characteristic of him that real events float before his eve in a moral atmosphere which magnifies them and gives them an outline which is ideal only. (A. B. Davidson, D. D.)
Loneliness through bereavement relieved by service
John Bright sat mourning in his sitting room; life was cold and drear to him, the body of his young wife lay dead in the room above. Richard Cobden, clear-sighted, enthusiastic, and withal practical, came to his friend, and said: You have your sorrow; there are more sorrows in the world than yours; your opportunity has come; people are hungering in this England of ours. Come with me, and we will never rest until the Corn Laws are repealed. I am not making a political application of that utterance, but we do know that England was wretched and hungry, and that the lot of the poor was sadder than it is even today. That lion-hearted pair went out and fought in the midst of obloquy, misunderstanding, contempt, and persecution, until victory crowned their efforts, and in 1846 the tribune of the people and his friend rejoiced over their victory. (R. J. Campbell, M. A.)
The prophets discipline of sorrow
Sorrow is here set before us not as personal chastisement, but as part of the prophets training for his work. Duty is often incompatible with the indulgence of personal sorrow. Business arrangements, public obligations, engagements that must be fulfilled, often summon men from the house of death; sorrow must give way to necessity.
1. The prophets insight necessitates a discipline of peculiar sorrow. In some states of the body mens sensitiveness is acute even to suffering. They see too much, their hearing and sense of smell are too keen. In other states of the body the perception is too intense; the feeling of time and space and weight is enlarged till minutes prolong themselves, and vast abysses open out, and there is a sense of overwhelming pressure. Poets, philosophers, who see in all around them the moving of an eternal life, are not, light-hearted men. To the prophet, who sees not only life everywhere, but God; who recognises not order only, but moral purpose; who sees the infinite holiness and the unerring judgment: there is oppressiveness even in his joy. But he must see the largeness of Gods designs and the certainty of His operation before he can proclaim them; the word of the Lord is to him a burden before it is a word. The prophet sees, moreover, not only God, but man; he has insight into the human heart, its self-will and wickedness.
2. The prophets relation to men involves a peculiar discipline of sorrow. He utters his message, and it is disregarded. He is treated as a vain dreamer, a raver; then as an actor, whose skill brings together affecting images which may relieve the tedium of an idle hour. There is no distress so great as to have earnestness thus trifled with; to feel for men an apprehension which they will not share. Moreover, it exposes the prophet to severe strokes from God. God will arouse men; if the prophets words cannot make them thoughtful, He seeks to touch them by the prophets sufferings. The common saying that a mans life is more efficacious than his teaching, is of wide application.
3. His discipline of sorrow fits the prophet for speaking to men in another way: God had a remnant in Israel, a remnant who should be won. If you are to comfort mourners, you must have seen affliction; you must know the smart of the wounds you seek to heal You desire to strengthen the faith of the doubting; one way of doing this is to fight your own doubts and gather strength. You would appeal to the tempted; you must know what temptation means, must vanquish the lying spirit, the worldly spirit, the spirit of unrighteousness; in manic a battle, hard pressed and sorely won, must come the skill you seek. (A. Mackennal, D. D.)
The departure of friends
I. The departure of dear friends by death is under the direction of the great God. Death is not the result of accident, necessity, or any chemical or mechanical force, but of the will of God. This doctrine teaches three practical lessons.
1. The grand aim of life should be to please God.
2. The grand aim in bereavement should be to acquiesce in the will of God.
3. Our grand impression at every deathbed should be that the Lord is at hand.
II. The departure of dear friends by death is the source of great sorrow. Sorrow for the dead indicates--
1. Something good in human nature. It always springs out of love, and love is Divine.
2. Something wrong in human nature. As by one man sin entered into the world, etc. Man loves because he is human; mans love turns into agony because he is sinful.
3. Something wanted for human nature.
(1) An assurance of a happy future life.
(2) A hope of a happy future reunion. Whence comes this assurance? Not from human speculation, philosophy, or religion, but from the Gospel.
III. The departure of dear friends by death should not interfere with moral duty.
1. Because indulgence in sorrow confers no benefit on others; the fulfilment of duty does.
2. Because indulgence in sorrow injures self, and the fulfilment of duty does good to self.
3. Because indulgence in sorrow does not suspend the claims of duty. (Homilist.)
Death of a wife
The union of two hearts in wedded love is close, beautiful, and strong. But the tie, however strong, sooner or later is broken by a stroke, and death parts whom God had joined together.
I. The primary cause of death is God. The secondary causes may be any of the thousand ills that flesh is heir to, but God says, I take away the desire of thine eyes with a stroke. The Lord is at hand in every death scene.
II. The death of a wife is the cause of great sorrow. This world is called a vale of tears, and rightly so; and if there is one place where tears flow faster than any other, it is where a loving wife and precious mother lies cold in death. Where there is most love there is keenest sorrow.
III. The death of a wife should not interfere with the husbands duty. Though we may feel our hearts breaking, though all sunshine seems shut out, and the world can never be the same to us again, yet the full discharge of lifes duties should be the most pressing thought. A sorrow that unmans us is evil. Duty-doing is grief-assuaging and God-honouring. (Homiletic Review.)
The desire of the eyes taken away
I. What is the desire of thine eyes?
1. Some loved object of human relationship whom with the body you worship.
2. Some dazzling dream of ambition that with the mind you grasp at; or,
3. Some ideal condition of spirituality that with the soul you aspire after.
II. Why is the desire of thine eyes thus taken away at a stroke by a wise and just God?
1. To wean you from setting your affections too much upon perishable, disappointing earthly objects.
2. To develop in you the passive virtues of patience, fortitude, etc., which men are so prone to sacrifice to the active virtues, such as courage, etc., which they are compelled to display in the battle of life.
3. To make you look to eternal love, to eternal grandeur, and to eternal happiness to be realised hereafter in the presence of God, as alone calculated to satisfy the aspirations of your own immortal spirits.
III. In what spirit should you bear the loss when thus the desire of the eyes is taken away?
1. Not in a spirit of passionate anger against the Creator for taking away what was His own to give or take away.
2. Not in a spirit of repining, tearful melancholy, weeping fruitlessly for the things that might have been.
3. Not in a spirit of sullen and voiceless despair, sorrowing as one without hope.
4. Not in a spirit of affected stoical indifference, gnawed as to the inward heart by the bitterest disappointment, and careful only to hide from the eyes of men all outward signs of sorrow or chagrin.
5. But in a spirit of gentle resignation to, and of full trust in, the providence of God, exclaiming with the patriarch of old, The Lord, etc. (R. Young, M. A.)
The stroke of death
I. The force of the words.
1. The conjugal relation is a very tender and sensible one. It is natural, it is right, it is commendable in a gracious husband to consider and regard his wife as the desire of his eyes; as the most valuable of earthly objects.
2. The stroke of death will assuredly part them. Whatever situation we are placed in, however prosperous our circumstances, however successful our pursuits, however harmonious and agreeable our tempers and dispositions, however weighty and numerous our cares, however advantageous our mutual counsels and assistances, and however reluctant we may be to a separation, the stroke will come, and will break in pieces this tenderest of all connections known on earth.
3. Such a stroke is peculiarly painful and calamitous to the surviving husband. It closes forever those dear eyes which have always been observant of what might contribute to his welfare; it gives a fatal dash to those capacities which have been united and exerted in a manner and to a degree scarcely possible in any other, to alleviate her partners distresses, and advance his joys, as if those joys and distresses of her husband had been her own; it disconcerts their most pleasing schemes, though formed with the most perfect harmony of which mortals are capable, and though pursued with the most glowing ardour. It ought to silence all our murmurings, and excite a holy, humble resignation, to hear our merciful God and Father say, The stroke is from Me. Is it not lawful for Him to do what He will with His own? What He does, and why He does it, we are frequently ignorant now; but, so far as it will contribute to our happiness, or be necessary to justify His proceedings, we shall know hereafter. It will probably constitute one part of the happiness of saints in heaven to review and admire the dispensations of a wise and gracious God towards them while upon earth.
II. A few observations on the stroke of death, as it respects mankind in general and believers in particular.
1. Respecting mankind in general.
(1) The stroke of death separates the soul and body from each other, and lays the latter in the dust.
(2) This stroke is the consequence of sin.
(3) It is a stroke that makes no distinctions among men. Grandeur, power, and dignity have, in this case, no respect paid them.
(4) The stroke of death removes those on whom it falls from all the pleasures gad enjoyments of time.
(5) By this stroke we are deprived of all opportunities to prepare for heaven.
(6) The stroke of death is a certain stroke, that calls us to the judgment seat of Christ; in consequence of which our eternal state is irrevocably determined.
(7) The time of this stroke is very uncertain. God only knows when it will fall on me, or on any of you. It is sometimes very sudden; and it may be so to any of us. Happy, happy the man who is always prepared for it.
2. Let us consider this stroke as it respects the true believer in particular.
(1) The stroke of death translates them from a world of darkness, ignorance, and confusion, to a world of light.
(2) By the stroke of death the saints are removed from a world of perplexing controversy and contention, to a world of harmony and peace.
(3) This world is continually a state of temptations and defilements; but the true believer is, at death, delivered from it and translated to a state of purity and holiness.
(4) The stroke of death delivers the saints from a state of fear and anxiety, and removes them to a world where these shall be known no more.
(5) In the present state the children of God are frequently beheld with scorn and contempt by vain, unthinking men of the world, as their Saviour also was in the days of His flesh, and as His most eminent followers and servants have been in all ages. But the stroke of death takes them away from the scorn and derision of men, and they are translated to a world where they shall be advanced to real honour and dignity.
(6) This is a state of toil and labour, But when the stroke comes of which we are now speaking, the saints shall be called to eternal rest.
(7) While the saints are at home in the body, they are absent from the Lord; and consequently deprived of much felicity which is reserved for them; for in His presence is fulness of joy, etc. And when they are delivered from this corrupt and degenerate world, this joy and these pleasures shall be theirs.
III. What practical instructions are deducible?
1. Hence we learn what is the one thing needful, and the folly and danger of neglecting it. Nothing will answer every purpose in life, death, and eternity but the knowledge and enjoyment of Jesus Christ, and salvation by Him.
2. Let me assist your inquiries respecting the way to enjoy this great blessing, and so to be prepared for the stroke of death.
3. From this view of death I call you to praise a merciful God, who has given His dear Son to deliver us from the fear of it, and recommend the blessed Jesus to you all, as your only, all-sufficient support and deliverer in your last trying moments.
4. The pitiable state of those who are practically preferring anything else to an immediate preparation for death.
5. Let all true believers, from hence, lift up an eye of faith, and take a pleasing view of that blessed world where the stroke of death shall be known no more.
6. Be diligent in improving the present moments for God. Employ all the members of your bodies, exert all the capacities of your mind, and all the superfluities of your earthly possessions, to support and advance your Redeemers interest. Adorn it by a holy conversation; and recommend it to others by every prudent method.
7. Act as in continual expectation of death.
8. Is anything of equal consequence with dying safe? (D. Taylor.)
The stroke of death under the direction of God
I. Social connections are desirable enjoyments.
1. They are various; being derived from different sources.
(1) Consanguinity, or oneness of blood (Act_7:26).
(2) Affinity, or matrimonial alliance; such are the most endearing and indissoluble connections of Life (Mat_19:5).
(3) Friendship, or union of hearts, formed by mutual benevolence (1Sa_18:1).
(4) Piety, or an affectionate concern to promote each others salvation (Php_2:20).
2. They are justly desirable. They are so, because our present state is a state of--
(1) Ignorance, and society is favourable to the attainment of useful knowledge (Pro_11:14; Pro_15:22).
(2) Weakness and danger, and society affords help--in bearing burdens--performing duties--and resisting enemies (Ecc_4:9-12).
(3) Affliction, and society is productive of mutual comfort (1Th_5:11; Psa_133:1-3 :l).
(4) Probation, and society promotes our eternal interests. This it does by rendering us capable of extensive usefulness (Gal_6:10); by preserving us from apostasy (Heb_3:12-13), and by exciting us to holy diligence (Heb_10:25). Hence we should recollect our obligations to God for relative comforts. Our subject also teaches us the wisdom of employing our social influence for pious purposes.
II. These enjoyments are subject to the stroke of death.
1. The stroke of death should be expected by us all. However useful to society, beloved by mankind, dear to God--all must die (2Sa_14:14; Ecc_3:21; Heb_9:27).
2. We should seriously prepare for the stroke of death; because death is awfully important in its effects.
3. Our preparation for this stroke should be habitual. We should immediately seek this preparation, and very carefully retain it, because the time when this stroke will be laid on us is to us unknown (Mat_24:44).
4. The saints recovery from this stroke should be anticipated, by faith in Gods promises (Hos_13:14; Php_3:21), and hope of renewed communion with saints in heavenly glory (1Th_5:8-10; 1Th_4:16-17; Rev_1:18). This reminds us--
III. The stroke of death is under the direction of God.
1. The death of our pious friends is only a removal; it is not annihilation--they still live with God (1Th_5:10), and to Him (Luk_20:38). They are taken away from toil, sorrow, and danger (Rev_7:16), to complete rest, happiness, and security (Rev_14:13).
2. They are taken away by God; by God heir proprietor, who had a right to dispose of them (Mat_20:15); by God their rewarder, who has taken them to crown them (2Ti_4:7-8); by God our benefactor, who kindly indulged us with their society (1Ti_6:7) Hence His hand in their removal should be piously acknowledged, both with resignation and gratitude (Job_1:21). (Sketches of Four Hundred Sermons.)
Funeral sermon
I. Our near relatives, when they are what they ought to be, are deservedly the desire of our eyes. The ties of nature are strong and tender. Those who are related by blood are led by instinct to love one another fervently. But of all relations the conjugal is the nearest, and is the foundation of the strongest affection and delight. Where that relation is properly formed, and the parties unite on proper principles, the bond is the firmest, and the reciprocal affection the strongest; insomuch that it is mentioned as the emblem of the relation between Christ and His Church.
II. A dissolution must take place, and we are to expect even the nearest and dearest friends soon to be taken from us. All the mutual offices of love and friendship must cease. All the pleasures and benefits arising from their society must be suspended. No longer can we take sweet counsel together, and go to the house of God in company; no longer unite in our prayers and praises at the family altar.
III. The stroke which separates between friends and kindred is sometimes sudden and unexpected. Not a few even in early life, and to all appearance in the full possession of health and vigour, are in a moment struck by the arrows of death, though they themselves and their friends had presumed that they had years to come. It would be our wisdom and happiness often to think of this, not only to quicken us in preparing for our own dissolution, but to prepare us for the loss of our friends and kindred, and engage us to improve the opportunities we have for our mutual benefit while they are continued; and to prevent that immoderate attachment to them which would be the source of excessive grief and surprise on their sudden removal.
IV. It is God who takes them away. Son of man, behold, I take away from thee the desire of thine eyes with a stroke. In which words the Lord calls his attent on not only to the event, but to Himself as the agent. And He is equally the agent in the events which befall us and our friends, whatever be the instruments or second causes. That it is God who takes away our comforts as well as gives them is what none can doubt who have any just acquaintance with His holy word and believe what it teaches. We are there told, in general, that all things are of God, that a sparrow does not fall to the ground, and much less any human being, without our heavenly Father. Behold, says Job, He takes away, and none can hinder Him. Such a stroke ought to be felt, and it may be lamented as a heavy affliction. But when you consider the hand from whence it comes, you will see reason not only to submit, but to adore; and duty to Him requires that you should.
V. Guard against immoderate grief. Were it not for the hope of the Gospel--the hope of a blessed immortality beyond the grave--death would indeed be a most formidable object. When our friends leave the world, if we believed that there was an utter end of them, and they sunk into an eternal sleep, the thought of parting with them would be terrible. But if, when our dear friends die, we are fully persuaded that they live to God--if, when they are taken from us, we are well assured that they are gone to be with Christ, which is far better--we can have no just cause to mourn on their account; and if we have a Gospel foundation of hope that we are following them to glory, and shall ere long meet them there, whatever reason we have to mourn our own present loss, our sorrows ought to be mingled with joy.
Conclusion--
1. Let us bless God for those dear friends and relatives who are deservedly the desire of our eyes.
2. Let us remember how precarious the continuance of them is, as well as of all earthly enjoyments, and be prepared for the loss of them.
3. Nor let us forget that this change is as likely to be effected by our removal as by that of our friends.
4. Under all the afflictions of this mortal life, and especially amidst our sorrows for our departed friends, let us bless God for the comforts of the Gospel; and let us never cast them from us, but by faith make application of them to ourselves. (S. Palmer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain EXEGETICAL NOTES—“With a view to affect more deeply the…
(Eze_24:15-27.)
EXEGETICAL NOTES—“With a view to affect more deeply the minds of his fellow-captives Ezekiel had announced to him the disseverance of the tenderest of all earthly ties—the removal of her on whom he had ever been accustomed to look with affection and delight. This removal of his beloved wife was to be effected by a stroke, i.e., in so sudden and striking a manner as to show that it was an immediate visitation of God. Distressing, however, as this event would be, the prophet is commanded to exhibit no tokens of grief on the occasion.”—(Henderson.)
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Eze_24:16. “The desire of thine eyes.” Heb. “The delight of thine eyes,”—thus describing the prophet’s wife. A stroke. A sudden death inflicted by God. The word is the same as that which is rendered “plague” (Num_14:37; Num_17:13; 2Sa_24:21; 2Sa_24:25).
Eze_24:17. “Forbear to cry.” Heb. “Be silent.” The prophet was to check the emotions which he would naturally feel. They are to be repressed by a solemn sense of God’s having interposed (Lev_10:7; Lev_21:10; Lev_21:12; Psa_39:9). “Make no mourning for the dead.” “Though the High Priest was interdicted mourning for any person whatever (Lev_21:10), the ordinary priests were permitted to mourn for near relatives (Lev_21:2-3). Ezekiel, therefore, though of priestly descent, would have been under no restriction in this respect. He was, however, on the present occasion, though of the most trying nature, to appear as usual, not laying aside his turban and instead of it casting ashes on his head, nor going barefooted, nor covering the upper lip together with its moustachio (Lev_13:45; Mic_3:7). Neither was he to partake of the food which it was customary for friends to bring in token of their sympathy with the mourners. This in the original is called bread of men, i.e., what men usually furnish on such occasions.”—(Henderson.) “By the bread of men is meant that bread which the people were accustomed to send to the house of mourning in cases of death, to manifest their sympathy and to console and refresh the mourners, a custom which gave rise in the course of time to that of formal funeral meals. These are not mentioned in the Old Testament; but the sending of bread or food to the house of mourning is clearly referred to in Deu_26:14; Hos_9:4; Jer_16:7.—(Keil.)
Eze_24:18. “I did in the morning as I was commanded.” On the morning following the death of his wife.
Eze_24:21. “I will profane My sanctuary.” The profanation of the temple would be accomplished by its destruction. “The excellency of your strength.” “Israel based its might and strength upon the temple as the scene of the gracious presence of God, living in the hope that the Lord would not give up his sanctuary to the heathen to be destroyed, but would defend the temple, and therewith Jerusalem and its inhabitants (Jer_7:4)”(Keil). “Your sons and your daughters.” “Many parents might, when they were carried away from Jerusalem, have been under the necessity of leaving their children of tender age behind them. These the Chaldeans should mercilessly put to the sword.”—Henderson.
Eze_24:23. “Ye shall pine away for your iniquities.” The thought of their personal guilt would swallow up all the sorrows of bereavement. They would be made to feel that their own sins had brought all this overwhelming trouble upon them. “Mourn one toward another.” “Though prevented, by the circumstances in which they were placed in the land of their conquerors, from making any public manifestation of their sorrow, they would privately one to another give expression to their feelings of grief.”—Henderson.
Eze_24:24. “Thus Ezekiel is a sign unto you.” “It is not an unexampled thing for the sacred writers to introduce their own names into their productions (Exo_2:11; Num_12:3; Is. 20:3; Dan_8:27). Ezekiel was a sign or significant typical representation, foreshadowing what was to take place in the experience of his countrymen. When the thing signified should happen, it would be an indubitable proof that Jehovah had revealed the event beforehand to his servant.”—(Henderson).
Eze_24:25. Their strength. The word means rather “stronghold” or “fortress.” This was the temple in which they trusted, forgetting their true “fortress-rock” (Isa_17:10).
Eze_24:26. “In that day.” This, like the expression “in the day,” in Eze_24:25, refers to that day in which the temple was destroyed and the fugitive made his escape.
Eze_24:27. “In that day shall thy mouth be opened to him which is escaped.” “The day is referred to on which the fugitive arrived at the Chebar with the melancholy news. From the time of the temple’s actual destruction until this messenger should arrive the prophet ceased from his public labours, meanwhile leaving his predictions to produce their natural effect; but then he was again to stand forth, and pointedly appeal to the issue in proof of his divine commission.”—(Henderson).
HOMILETICS
JERUSALEM’S DESTRUCTION TYPIFIED BY THE DEATH OF EZEKIEL’S WIFE
Ezekiel himself is now to be a “sign” unto them by his personal calamities and sorrows. He was a highly gifted man, and called to an honourable office, but corresponding to this height of privilege is a depth of sorrow. The chosen symbol of Jerusalem’s destruction was to be the occasion of pain and grief to him. But he is taught to set the claims of his duty and of his office higher than those of natural affection. His bereavement is here regarded rather in its bearing on public utility than on his domestic happiness. It is as a man of sorrows that he shall accomplish his prophetic mission. In his deepest afflictions he shall be powerful, as never before, to arouse the people to repentance. His ministry, like that of a greater Prophet, exemplifies the power of the Cross. The death of Ezekiel’s wife is here regarded as a type of the destruction of the city.
I. It would be a manifest visitation of God. “Son of man, behold I take away from thee the desire of thine eyes with a stroke” (Eze_24:16.) The hand of God was to be specially evident. “A stroke,” implying an action directed by an intelligent will; a calamity also sudden, like that of the pestilence which walketh in darkness. “In the day” (Eze_24:25), the time of judgment was fixed. The destruction of the devoted city would be brought about, not by the accidents of history as men count them, but by the evident working of God’s will. The prophet had long known of the Divine purpose. For five years he had prophesied in dumb show, by parable, and by allegory of the final destruction of Jerusalem. Everything possible had been done to show the hand of God plainly revealed in this solemn work of judgment. Thus all will be forced at length to acknowledge the prophet’s Divine mission.
II. It would be an overwhelming sorrow. “Neither shalt thou mourn nor weep, neither shall thy tears run down” (Eze_24:16). The prophet is also forbidden to observe the sad customs of the house of mourning (Eze_24:17). The “sign” was to be the most solemn and expressive of all,—the sign of a silent sorrow. The grief would prove too deep for tears, too serious for the outward trappings of woe. It is a common saying, that “there is no sorrow like a dry sorrow.” It is saddest of all when the burden of the heart can find no relief in tears.
II. It would bring home to them the greatness of their sin. The prophet’s silent sorrow was a type of the fact that his guilty nation would be brought solemnly to acknowledge that God had interposed. When His hand is made bare in judgment, the confession must be, “I was dumb, I opened not my mouth; because Thou didst it” (Psa_39:9). The inhabitants of the city would be overcome with such a sense of guilt that it would swallow up every thought of bereavement (Eze_24:23). They would now begin to receive the prophet’s message seriously, asking the question in solemn earnestness, “Wilt thou not tell us what these things are to us?” (Eze_24:19). They now begin to learn that the prophet is a “sign” unto them. Not only his words, but the stern realities of his life bear witness for God. The ruin of their city, now plainly seen to be a just judgment of God, would be an all-absorbing topic of conversation. They would be able to talk of nothing else, but “mourn one towards another” (Eze_24:23). They would believe a human messenger when he comes to tell them a disastrous piece of news (Eze_24:26). Thus they are compelled by stern facts to accept the prophet’s message, though they had long refused to believe him.
IV. It would bring them to the true knowledge of God (Eze_24:27). The prophet had revealed the mind and will of God, but he was not believed. Now he shall speak with a power of instant conviction, for the messenger of evil tidings has arrived with news of the judgments which he had so long threatened in vain. He had laid before them the principles of righteousness, but now these are wrought out in stern facts to which they must listen. His words are now corroborated by a human messenger (Eze_24:27). Thus the solemn realities of things, the solemnities of judgment must, sooner or later, be brought home to impenitent sinners, “Thou shalt be a sign unto them, and they shall know that I am the Lord.”
(Eze_24:19-24.)
1. The resting in holy things, causes God to remove them, how dear soever they be unto us. “I will profane My sanctuary.” You confide in the outward means, you are taken with the outward splendour of the ceremonies and pomp of the Temple, but the spiritual true worship ye mind not. The temple, city and state are dearer to you than I am. Why is the Temple, and not Myself, “the excellency of your strength?” Why is that “the desire of your eyes,” and not Myself, who fill the Temple with My glory? Why are you troubled that it should be laid in the dust, and care not that My honour, My glory, My name are profaned amongst you!
2. Men’s sins sometimes bring them into such straits that though they have lost their dearest comforts, yet they dare not outwardly manifest sorrow for them. It was sad to lose their dearest comforts, and more sad that they might not ease their hearts by tears or sighings, and most sad that they must show no respect to their dead friends by any funeral rites. Jeremiah had predicted this sad condition (Jer_16:6-7).
3. God may put His own faithful servants upon hard and unwonted things, thereby to declare what shall be the condition of the wicked. “Thus Ezekiel is unto you a sign.” He hath not been suffered to mourn or weep; and why so? that he may be a sign unto you. You would not be taught by his doctrine, now you must be taught by his example; “according to all that he hath done shall ye do.” The things are harsh and unnatural that I (Ezekiel) have done, but it is for your sakes that I am put upon them; and ye shall do as I have done. Thus Isaiah was a sign (Isa_20:3).
4. Signs accomplished convince men of the truth and just proceedings of God. By the fulfilling of this sign foretold, ye shall be so convinced as to acknowledge Ezekiel was a true sign, made so by Me, and that I have dealt justly with you for your iniquities, in bringing you into such straits, as not to dare to mourn openly for your miseries. If Ezekiel have nothing to object against Me, from whom, being innocent, I took away the desire of his eyes, and forbade him to mourn for her; what can you object against Me, being so guilty as none more, if I send away your desirable things, and hem you about with my judgments and enemies, that you shall not dare to mourn?—Greenhill.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Death of Ezekiel’s Wife and its Significance
The Death of Ezekiel’s Wife and its Significance
v. 15. Also the word of the Lord came unto me, saying,
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v. 16. Son of man, behold, I take from thee the desire of thine eyes, his very beloved wife, with a stroke, by a sudden death; yet neither shalt thou mourn nor weep, neither shall thy tears run down, that is, Ezekiel was to abstain from every show of mourning or sorrow over the deep loss which he would sustain.
v. 17. Forbear to cry, violently repressing the natural show of grief, make no mourning for the dead, as was customary in the Orient, bind the tire of thine head, the head-ornament which was laid aside during times of mourning, upon thee and put on thy shoes upon thy feet, instead of going barefoot in token of a deep sorrow, and cover not thy lips, as custom decreed in such a case, and eat not the bread of men, as people sent food in case of a death and relieved the survivors of the burden of preparing food for themselves. In everything Ezekiel was to act contrary to the established custom in the case of a death in the family.
v. 18. So I spake unto the people in the morning, bringing them the message of the first part of the chapter; and at even my wife died, being torn suddenly from his side; and I did in the morning as I was commanded, acting in the unusual manner commanded him by the Lord.
v. 19. And the people, noticing his strange behavior and surmising a special reason for it, said unto me, Wilt thou not tell us what these things are to us, what meaning his behavior was to convey to them, that thou doest so? This would give Ezekiel the opening which the Lord intended him to have in speaking to the people.
v. 20. Then I answered them, The word of the Lord came unto me, saying,
v. 21. Speak unto the house of Israel, Thus saith the Lord God, Behold, I will profane My Sanctuary, namely, the Temple at Jerusalem, the excellency of your strength, in which they took such great pride, the desire of your eyes, held as dearly by them as a man holds his beloved wife, and that which your soul pitieth, what they desired with a deep and abiding affection; and your sons and your daughters whom ye have left, those remaining in Jerusalem when the first exiles were taken to Babylon, shall fall by the sword.
v. 22. And ye shall do as I have done, in restraining every show of grief in a similar manner: ye shall not cover your lips nor eat the bread of men.
v. 23. And your tires, their turbans or head-ornaments, shall be upon your heads and your shoes upon your feet; ye shall not mourn nor weep, in an outward demonstration of sorrow; but ye shall pine away for your iniquities, in an overwhelming measure of grief and pain, and mourn one toward another, all the more deeply affected since their sorrow was beyond the ordinary means of expression.
v. 24. Thus Ezekiel is unto you a sign, so the Lord tells the people of Jerusalem in addressing them directly; according to all that he hath done shall ye do; and when this cometh, namely, this calamity or catastrophe, ye shall know that I am the Lord God. But the Lord intended that the token of the prophet should have another consequence as well.
v. 25. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, the Temple, as the center of their entire religious cult, and that whereupon they set their minds, with natural parental affection, their sons and their daughters,
v. 26. that he that escapeth in that day, any one not taken away in the general destruction, shall come unto thee to cause thee to hear it with thine ears, to make known the awful greatness of the catastrophe?
v. 27. In that day shall thy mouth be opened to him which is escaped, that is, at the same time with that of the escaped fugitive, so that he would no longer be compelled to hold back his grief, and thou shalt speak and be no more dumb; and thou shalt be a sign unto them, once more typically representative in his own person of the things which would befall them; and they shall know that I am the Lord. In all ages of the world the believers have been a sign to the enemies of the Lord in one way or the other, always as a living testimony before their eyes, if possibly they might be induced to see the error of their ways and turn to the Lord in true repentance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the word of Yahweh came
the word of Yahweh came
This is an idiom that is used to introduce something that God told his prophets or his people. See how you translated this in Ezekiel 3:16. AT: "Yahweh spoke this message" or "Yahweh spoke these words" (See: Idiom)
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the desire of your eyes from
This refers to Ezekiel's wife. Yahweh refers to Ezekiel by the part of his body he uses to see his wife. AT: "your wife, whom you love very much, from" (See: Synecdoche)
with a plague
"by a disease"
you must not mourn nor weep, and your tears must not flow
These phrases mean basically the same thing and emphasize that Ezekiel is not to cry about his wife dying. AT: "you must not mourn nor weep" (See: Parallelism)
the dead
This refers to his dead wife. AT: "your dead wife" (See: Nominal Adjectives)
turban
a head covering made of a long cloth wrapped around the head
sandals
a simple shoe held onto the foot with straps around the ankles
do not veil your facial hair
In Israel, men would shave their beards to express sorrow, then cover their faces until their facial hair grew back. Yahweh told Ezekiel not to cover his facial hair in order to show that he had not shaved his face to express his sorrow. AT: "do not mourn by veiling your facial hair" or "do not mourn by shaving and covering your beard" (See: Symbolic Action)
translationWords
plague
die
veil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 24:15-17 Nowhere is a prophet’s total involvement in his…
24:15-17 Nowhere is a prophet’s total involvement in his message demonstrated more vividly than when God took the life of Ezekiel’s wife, and Ezekiel was not allowed to mourn his dearest treasure openly. Ezekiel was a priest (1:3), and all priests had restrictions placed on their mourning. The public rituals of torn clothes and an unkempt appearance would make one unclean, and priests were not permitted to make themselves unclean for any but the closest blood relatives (Lev 21:1-4). Ezekiel’s lack of mourning was also a sign act that showed what was about to happen to Israel (Ezek 24:20-24; see “Prophetic Sign Acts” Theme Note).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.