Then the Spirit entered into me, and set me on my feet. He spoke with me, and said to me, “Go, shut yourself inside your house. But you, son of man, behold, they will put ropes on you, and will bind you with them, and you will not go out among them. I will make your tongue stick to the roof of your mouth, that you will be mute, and will not be able to correct them; for they are a rebellious house. But when I speak with you, I will open your mouth, and you shall tell them, ‘This is what the Lord Yahweh says.’ He who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.”
Parallel Translations
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Then the Spirit entered into me, and set me on my feet. He spoke with me, and said to me, “Go, shut yourself inside your house.
But you, son of man, behold, they will put ropes on you, and will bind you with them, and you will not go out among them.
I will make your tongue stick to the roof of your mouth, that you will be mute, and will not be able to correct them; for they are a rebellious house.
But when I speak with you, I will open your mouth, and you shall tell them, ‘This is what the Lord Yahweh says.’ He who hears, let him hear; and he who refuses, let him refuse; for they are a rebellious house.”
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Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.
But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.
But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.
Show all 3 translations
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Then spirit entered into me, and set me upon my feet; and He spoke with me, and said unto me: 'Go, shut thyself within thy house.
But thou, son of man, behold, bands shall be put upon thee, and thou shalt be bound with them, and thou shalt not go out among them;
and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.
But when I speak with thee, I will open thy mouth, and thou shalt say unto them: Thus saith the Lord GOD; he that heareth, let him hear, and he that forbeareth, let him forbear; for they are a rebellious house.
Cross-references (40)
- Ezekiel 12:2-3 (v27) “Son of man, you dwell in the middle of the rebellious house, who have eyes to see, and don’t see, who have ears to hear, and don’t hear;…
- Ezekiel 24:27 (vv26–27) In that day your mouth will be opened to him who has escaped, and you will speak, and be no more mute. So you will be a sign to them. Then…
- Ezekiel 2:2 (v24) The Spirit entered into me when he spoke to me, and set me on my feet; and I heard him who spoke to me.
- Ezekiel 4:8 (v25) Behold, I put ropes on you, and you shall not turn yourself from one side to the other, until you have accomplished the days of your siege.
- Ezekiel 3:11 (v27) Go to them of the captivity, to the children of your people, and speak to them, and tell them, ‘This is what the Lord Yahweh says,’ whether…
Show all 39 cross-references
- Psalms 51:15 (v26) Lord, open my lips. My mouth will declare your praise.
- Psalms 137:6 (v26) Let my tongue stick to the roof of my mouth if I don’t remember you, if I don’t prefer Jerusalem above my chief joy.
- Ezekiel 29:21 (v27) “In that day I will cause a horn to sprout for the house of Israel, and I will open your mouth among them. Then they will know that I am…
- Daniel 10:19 (v24) He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and…
- Amos 8:11-12 (v26) Behold, the days come,” says the Lord Yahweh, “that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of…
- Micah 3:6-7 (v26) “Therefore night is over you, with no vision, and it is dark to you, that you may not divine; and the sun will go down on the prophets, and…
- Luke 1:20-22 (v26) Behold, you will be silent and not able to speak until the day that these things will happen, because you didn’t believe my words, which…
- Exodus 4:11-12 (v27) Yahweh said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Yahweh? Now therefore go, and I…
- Psalms 36:11-12 (v26) Don’t let the foot of pride come against me. Don’t let the hand of the wicked drive me away. There the workers of iniquity are fallen. They…
- Isaiah 1:2 (v26) Hear, heavens, and listen, earth; for Yahweh has spoken: “I have nourished and brought up children and they have rebelled against me.
- Jeremiah 1:17 (v26) “You therefore put your belt on your waist, arise, and say to them all that I command you. Don’t be dismayed at them, lest I dismay you…
- Lamentations 2:9 (v26) Her gates have sunk into the ground. He has destroyed and broken her bars. Her king and her princes are among the nations where the law is…
- Ezekiel 2:3-8 (v26) He said to me, “Son of man, I send you to the children of Israel, to a nation of rebels who have rebelled against me. They and their…
- Ezekiel 2:5 (v27) They, whether they will hear, or whether they will refuse, for they are a rebellious house, yet they will know that there has been a…
- Ezekiel 3:9 (v27) I have made your forehead as a diamond, harder than flint. Don’t be afraid of them, neither be dismayed at their looks, though they are a…
- Ezekiel 3:26 (v27) I will make your tongue stick to the roof of your mouth, that you will be mute, and will not be able to correct them; for they are a…
- Ezekiel 11:25 (v27) Then I spoke to the captives all the things that Yahweh had shown me.
- Ezekiel 33:22 (v27) Now Yahweh’s hand had been on me in the evening, before he who had escaped came; and he had opened my mouth, until he came to me in the…
- Ezekiel 33:32 (v27) Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your…
- Daniel 10:8-10 (v24) So I was left alone, and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength. Yet…
- Hosea 4:17 (v26) Ephraim is joined to idols. Leave him alone!
- Amos 5:10 (v26) They hate him who reproves in the gate, and they abhor him who speaks blamelessly.
- Matthew 11:15 (v27) He who has ears to hear, let him hear.
- Mark 3:21 (v25) When his friends heard it, they went out to seize him; for they said, “He is insane.”
- Luke 21:15 (v27) for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
- John 21:18 (v25) Most certainly I tell you, when you were young, you dressed yourself and walked where you wanted to. But when you are old, you will stretch…
- Acts 9:16 (v25) For I will show him how many things he must suffer for my name’s sake.”
- Acts 20:23 (v25) except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me.
- Acts 21:11-13 (v25) Coming to us and taking Paul’s belt, he bound his own feet and hands, and said, “The Holy Spirit says: ‘So the Jews at Jerusalem will bind…
- Ephesians 6:19 (v27) on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
- Revelation 22:10-11 (v27) He said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand. He who acts unjustly, let him act unjustly…
- Ezekiel 4:1-4 (v24) “You also, son of man, take a tile, and lay it before yourself, and portray on it a city, even Jerusalem. Lay siege against it, build forts…
- Ezekiel 37:10 (v24) So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceedingly great army.
- Matthew 13:9 (v27) He who has ears to hear, let him hear.”
39 distinct cross-references across this passage (40 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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John Calvin 1540 · Public Domain On vv24–27 Here Ezekiel confirms what I have said: whenever the…
Here Ezekiel confirms what I have said: whenever the faithful are frightened at the sight of God’s glory, they cannot collect their mind unless the Lord prop them up by his strength. But this state was peculiar to the Prophet, because he ought to acknowledge himself, as it were, dead when he felt the Spirit of God living and flourishing in his mind. Therefore this tends to confirm him, because the Spirit restored him from a state of death to life: therefore he says, the Spirit came In fine, as the soul gives life to the man, so the Spirit of God is a supernatural life in man. We live after the manner of men, because a virtue is implanted in our soul which has faculties of its own. For in the soul is the seat of intelligence, and the will, and the sensations, and it diffuses its vigor through all the members. But the life which souls breathe into bodies is only earthly, but the Spirit of God gives life supernaturally. And this distinction must be held, because profane men boast only in outward appearances, as they call it — that is, in outward splendor, which is nothing else but a mask: and so with all their might they celebrate free-will and our natural faculties, because they have never tasted what that supernatural life is which is here mentioned. Ezekiel indeed was filled with the Spirit of God after a peculiar manner, that he might be fit to undertake the prophetic office, but this is common to the faithful for their spiritual life.
He says next, that he was placed upon his feet, because he was lying prostrate, nor could he, as I have said, raise a finger, unless he had been raised by divine power. Afterwards he relates the command of God, which appears to be absurd. For why did God appoint Ezekiel a Prophet unless that he should apply himself to the office of teaching? But now he orders him not only to rest, but even to he concealed at home. He uses the word “concealed” as if he had said, remain at home as a captive. If he had been a private man, he had enjoyed a free passage out, but now since God enjoins upon him the prophetic office, he is held captive. But all this is opposed to his mission. But first, God wished to prove the obedience of his servant; then he wished specially to confirm his calling more and more, for this was no common confirmation, because although the Prophet excelled in singular virtue, yet he did not leap into the midst, but rested at home, and became a voluntary captive, because it so pleased God. Hence the whole people might know that the Prophet did not proceed rashly, or by any sudden impulse, because he was often mute by the command of God. Afterwards it follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv24, 26 Signifying, that not only he should not profit, but…
Signifying, that not only he should not profit, but they should grievously trouble and afflict him.
Read Ezek. 2:2.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv24–27 Eze 3:24 Then the spirit entered into me, and…
Eze 3:24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.
Ver. 24. Go shut thyself within thine house,] q.d., Thou hast a mind, I perceive to do so; but it is not thy wisest way to decline thine office, how hard soever it seemeth.
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 Poole 1685 · Public Domain On vv24–27 The spirit: see Eze 2:2.
The spirit: see Eze 2:2.
Shut thyself within thy house: some say this is to be an interrogation, wilt thou, &c.? others add it is an irony, upbraiding him; but I see no ground for either. It is, as we read it, a plain command, which appears, in that with the command God giveth strength to do what is commanded; and he is to shut up himself, to learn of God what he must foretell, to foresignify the shutting up of Jews in Jerusalem.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv24–27 Then the spirit entered into me,.... Again; the Spirit…
Then the spirit entered into me,.... Again; the Spirit of God, that was in the wheels and living creatures: see Eze 2:2;
and set me upon my feet; as he had done before, when in the same prostrate condition, Eze 2:2;
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and spake with me; either the Spirit that entered into him, and set him upright; or rather the Lord Christ, the glory of the Lord that stood where he was, and appeared to him:
and said unto me, go, shut thyself within thine house: this was not said ironically, but in earnest; and the reason either was, because the people were not fit for reproof and correction, as Jarchi thinks, being a rebellious people; or that the prophet might receive further instructions, and have all the words of his prophecy delivered to him, before he began to prophesy. Some think this shutting up was an emblem of the siege of Jerusalem. It may seem strange that the prophet should be bid to go into the plain, where the Lord promised to talk with him; and this is all that is said to him, to go home, and shut himself up in his house: but it should be observed, that this was not the only thing for which he went into the plain: he was to have, and had, a fresh view of the glory of the Lord, and of the vision he had before, for the further confirmation of him; besides, this moving him from place to place, before he prophesied, might be partly to try his faith, and partly to preserve him from the violence of the people; who, had he delivered his message at once, might have been so provoked, as to have fallen upon him, and destroyed him; as well as to prepare them to receive his prophecies with more respect and reverence, when they saw he did not rashly, and at once, deliver them out to them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv24–27 Shut - To foresignify the shutting up of the…
Shut - To foresignify the shutting up of the Jews in Jerusalem.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv24–27 Verse 24. The spirit - said unto me, Go,…
Verse 24. The spirit - said unto me, Go, shut thyself within thine house.] Hide thyself for the present. The reason is immediately subjoined.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv24, 26, 27 “Shut” in the privacy of his own chamber he…
“Shut” in the privacy of his own chamber he is to receive a message from Yahweh. This “shutting up,” however, and the “bands” (Eze 3:25, used figuratively) were signs of the manner in which Ezekiel’s countrymen would close their ears, hindering him as far as in them lay from delivering the message of the Lord.
With this verse commences a series of symbolic actions enjoined to the prophet in order to foretell the coming judgments of Jerusalem Ezek. 4; 5. Generally speaking symbolic actions were either literal and public, or figurative and private. In the latter case they impressed upon the prophet’s mind the truth which he was to enforce upon others by the description of the action as by a figure. Difficulties have arisen, because interpreters have not chosen to recognize the figurative as well as the literal mode of prophesying. Hence, some, who would have all literal, have had to accept the most strange and unnecessary actions as real; while others, who would have all figurative, have had arbitrarily to explain away the most plain historical statement. There may be a difference of opinion as to which class one or other figure may belong; but after all, the determination is not important, the whole value of the parabolic figure residing in the lesson which it is intended to convey.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25–27 Bands. It is uncertain whether by his order, or…
Bands. It is uncertain whether by his order, or they supposed he was deranged, as our Saviour’s brethren meant to treat him, Mark iii. 21. The Chaldean explains it figuratively of God’s order, attaching the prophet to his service. (Calmet) --- But real chains would more forcibly shew the future captivity of Juda (Haydock) which the prophet declared both by words and actions. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv24–27 set me upon my feet--having been previously prostrate and…
set me upon my feet--having been previously prostrate and unable to rise until raised by the divine power.
shut thyself within . . . house--implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [FAIRBAIRN]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [GROTIUS]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [CALVIN].
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 On vv24–27 24. Then the spirit entered into me — “A”…
24. Then the spirit entered into me — “A” spirit (Eze_2:2; Eze_3:14) has become “the” spirit now. Ezekiel has become acquainted with the action of this inner spiritual power. It is Jehovah’s spirit, for it “speaks,” and prophesies, and commands, and makes dumb (24-26).
Go, shut thyself within thine house — The object sought by commanding him to come into the “valley” seems already to have been accomplished. The prophet is ready now to obey, implicitly, without protest, any word of the Lord; yet he must shut himself within the house and wait yet a little longer before he delivers his message.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–27 24. shut thyself within thy house] The words are…
24. shut thyself within thy house] The words are not to be pressed to mean more than abstention from the exercise of his ministry in public. Cf. ch. Eze_8:1, Eze_11:25, Eze_14:1 &c.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv24–27 (24) Go, shut thyself within thine house.—The prophet’s consecration…
(24) Go, shut thyself within thine house.—The prophet’s consecration being now complete, he is to enter upon his actual work; yet, in view of the disposition of the people, he is to begin his prophecies in a private way, shut up in his house. Or it may be that this should be understood of a period of absolute silence and meditation preparatory to entering upon his work. Moreover, fresh warning is given of the reception he must be prepared to meet.
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 On vv24–27 Go, shut thyself within thy heroin, etc. The command…
Go, shut thyself within thy heroin, etc. The command implied that he was to cease for a time from all public ministrations. There was a time to keep silence, as well as a time to speak, (Ecc_3:7) and for the immediate future silence was the more effective of the two. It would, at least, make them eager to hear what the silence meant.
Vers. 24-27. The temporary suspension of the active ministry of the prophet.
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the Spirit entered into me, and set me upon my feet," etc. Seclusion and silence were enjoined upon Ezekiel for a time. Our text teaches that the temporary suspension of his active ministry
I WAS COMMANDED BY THE LORD. "Then the Spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house" (cf. Eze_2:2) One would have been inclined to conclude that, when he was revived by the Spirit, the prophet would have been ordered to enter upon active service. But he was commanded to seclude himself within his house. This seclusion was probably intended as:
1. A season of meditation for the prophet. Such seasons are requisite for those whose work for God is public and arduous; and in his providence God so orders their lives that such seasons are attainable by them; e.g. . Moses in the desert of Mitian; (Exo_3:1) St. Paul in Arabia; (Gal_1:17) Martin Luther in the monastery of Erfurt, and in the castle of Wartburg.
2. As a silent admonition to the people. God would instruct them by symbol, that from a rebellious people the prophetic presence and voice may be withdrawn. If men will not heed the reproofs of his servants, the reprover shall be silent towards them (ver. 26).
II WAS OCCASIONED BY THE OBSTINACY OF THE PEOPLE IN WICKEDNESS. "But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them." This verse is a difficult one, and we cannot assert dogmatically what it means; but it seems to us that it should be taken metaphorically, and that it symbolizes the truth that the persistent sins of the people occasioned the seclusion and silence of the prophet. Dr. Fairbairn thus paraphrases the verse under consideration: "Their obstinate and wayward disposition shall be felt upon thy spirit like restraining fetters, repressing the energies of thy soul in its spiritual labours, so that thou shalt need to look for thy encouragement elsewhere than in fellowship with them. The imposition of bands must be understood spiritually, of the damping effect to be produced upon his soul by the conduct of the people. It is a marked specimen of the strong idealism of our prophet, which clothes everything it handles with the distinctness of flesh and blood." The persistent rebelliousness of the people occasioned the temporary suspension of the active work of the prophet. The unbelief of our Lord"s own countrymen was as bands upon him, restraining the exercise of his benevolent power. "And he did not many mighty works there, because of their unbelief." Obstinacy in wickedness deprives man of the most precious spiritual possessions.
III WAS TO BE RIGIDLY ENFORCED. "And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house." This is to be taken metaphorically. "Because the people would silence the prophet, God, to punish them, will close his mouth." During the time of the suspension of his prophetic activity he would be as silent to them as a dumb man. When the Lord determines to deprive a people of any blessing which they have despised or persistently disregarded, his determination will certainly be enforced.
IV WAS TO BE ONLY TEMPORARY. "But when I speak with thee, I will open thy month, and thou shalt say unto them, Thus saith the Lord God," etc. The withdrawal of the messenger of the Lord was not to be permanent. The prophet would speak again when God willed him to do so. When his seclusion and silence had produced their effect, he must go forth and proclaim the word of the Lord. The following observations are suggested by this verse:
1. The prophet is empowered for his work by the Lord. "When I speak with thee, I will open thy mouth." Ezekiel received his message from the Lord, and was emboldened by him to deliver it.
2. The prophet is authorized in his work by the Lord. "Thou shalt say unto them, Thus saith the Lord God." Both the silence and the speech of Ezekiel were expressly ordered by God. In both he was under the control of his Divine Master, remaining silent when so directed by him, and proclaiming his word whet, commanded and enabled by him to do so. "This represents forcibly the authoritative character and Divine origin of the utterances of the Hebrew prophets.
3. The prophets great concern in his work should be to be faithful to the Lord. "Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house." Ezekiel was not responsible for the success of his work with the people. But fidelity in executing the commissions which he received from his great Master was required of him. For this he was responsible. And still "it is required in stewards that a man be found faithful". (1Co_4:2)
CONCLUSION. Our subject addresses to us solemn admonition as to our treatment of the Word of the Lord. If we persistently despise or disregard that Word, he may withdraw it from us, or place us beyond the sphere of the ministry thereof. Neglected privileges may justly and reasonably be taken away from those who have neglected them. W.J. (cf. Amo_1:4-12)
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 On vv25–26 They shall put bands upon thee.
Eze_3:25
They shall put bands upon thee.
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Restraints in serving the Lord
I. They are often experienced. Every true life for Christ, at one step or another, verifies the expression of Paul, Without are fightings, within are fears.
1. The restraints may be in the servants. They may be ready to spread the Gospel, but are forbidden to enter the door which is apparently opened, or are afflicted with disease and unable to enter, or are prostrated in their energies by some domestic event and unfit to enter.
2. The restraints may be from those for whom the service is required.
(1) They may become violent against the persons who stand up for the rights of God.
(2) Or the people may be rebellious in heart.
II. The restraints are under the direction of the Lord. He concerns Himself with every matter relating to His kingdom amongst men. The enforced silence and disablement of the prophet and the gross heart of the people are controlled for His righteous and good ends.
1. Traces of His working are perceptible. Restraints are felt teaching His suffering servants to be patient, vigilant for Him, and so qualifing for future action and future reward. If we suffer with Him we are glorified together.
2. Hopes of His working may be entertained. When men make void His law, that is a time to ask God to do special work.
III. Restraints may be associated with communion between the Lord and His servants. This fact is brought to pass--
1. By a fresh consciousness of God in His service. He seems to come nearer to them, and they say, Thou holdest me by my right hand.
2. By a deepened conviction that He who has led them is the same forever.
3. By the power of the Holy Spirit. He takes the things that are Christs and shows them to us. He teaches to profit, and we receive power, love, and a sound mind. The efficacy of all true ministry depends on His energy. (D. G. Watt, M. A.)
Gods servants are told what to expect
1. Christ deals fairly, not fraudulently with His; He tells them at first what they must expect; not gold and silver, but bands and chains They shall bind thee. He told Jeremiah, they shall fight against him (Jer_1:19). So Paul no sooner is called to preaching, but he hears of suffering (Act_9:16). Christ tells all the apostles that they must be afflicted, hated, killed (Joh_16:2).
2. No excellency exempts a prophet from the malice of mens tongues and hands.
3. The generality of people are enemies to their own good, and active to their own ruin. The house of Israel, they are against the prophet; they fetter and chain him up, and think they have done well, to make him secure from coming amongst them. And alas, what have they done! thrust away the physician that should cure them; shut out mercy by shutting up a prophet; put out the light. Christ the great Prophet, the people, after all His precious sermons and glorious miracles, cry (Luk_23:18; Luk_23:21).
4. Wicked ones deal severely, cruelly with the prophets when they fall into their hands.
5. Afflictive conditions seldom better mens spirits. In the case of the Jews here, their wronging of the prophets was the cause of their suffering, and yet all their sufferings did not subdue their spirits, and work them to entertain the truth. The plough breaks the earth in many places, but doth not better it, but leaves it as it was; nothing is put in by the plough.
6. It is no new thing for prophets and ministers to be roughly entreated, and laid by as useless things (1Pe_5:9). (W. Greenhill, M. A.)
Liberty compatible with bodily restraint
When Bishop Hall was, with nine of his episcopal brethren, committed to the Tower on a charge of high treason, in the early days of the Long Parliament, besides preaching, as he had opportunity, on the Sundays, he wrote a treatise, under the title: Free Prisoner; or, The Comfort of the Saint, joyously contrasting the bondage which he endured with that of lust and sinful desires. Madame Guyon took the same happy view of her imprisonment in the Bastille, in which she reckoned herself one of Gods singing birds, whom He had caged there to have pleasure in her music.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv24, 26 he spoke with me
he spoke with me
If your language has to identify the one speaking, it would be best to identify the speaker as the "one who looked like a man" (Ezekiel 1:26). It was not "the Spirit."
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they will place ropes upon you and tie you so you cannot go out among them
This is best translated literally.
translationWords
Holy Spirit
Son of Man
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 On vv24, 26 3:24-25 Ezekiel was God’s prisoner, shut . . .…
3:24-25 Ezekiel was God’s prisoner, shut . . . in his house and tied with ropes. It is not clear whether these were literal ropes used to express the hostility of his fellow exiles toward the prophet, or a vivid image of their opposition and his restricted mobility among them. His complete captivity was striking, including the limitation placed on his speech (3:26-27); it would be a sign to the people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.