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Matthew Henry’s Complete Commentary
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Matthew Henry |
E Z E K I E L.
CHAP. XII.
Though the vision of God’s glory had gone up from the prophet, yet his
word comes to him still, and is by him sent to the people, and to the
same purport with that which was discovered to him in the vision,
namely, to set forth the terrible judgments that were coming upon
Jerusalem, by which the city and temple should be entirely laid waste.
In this chapter,
I. The prophet, by removing his stuff, and quitting his lodgings, must
be a sign to set forth Zedekiah’s flight out of Jerusalem in the utmost
confusion when the Chaldeans took the city,
II. The prophet, by eating his meat with trembling, must be a sign to
set forth the famine in the city during the siege, and the
consternation that the inhabitants should be in,
III. A message is sent from God to the people, to assure them that all
these predictions should have their accomplishment very shortly, and
not be deferred, as they flattered themselves they would be,
| Zedekiah’s Captivity Foretold. | B. C. 593. |
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1 The word of the LORD also came unto me, saying,
2 Son of man, thou dwellest in the midst of a rebellious house,
which have eyes to see, and see not; they have ears to hear, and
hear not: for they are a rebellious house.
3 Therefore, thou son of man, prepare thee stuff for removing,
and remove by day in their sight; and thou shalt remove from thy
place to another place in their sight: it may be they will
consider, though they be a rebellious house.
4 Then shalt thou bring forth thy stuff by day in their sight,
as stuff for removing: and thou shalt go forth at even in their
sight, as they that go forth into captivity.
5 Dig thou through the wall in their sight, and carry out
thereby.
6 In their sight shalt thou bear it upon thy shoulders,
and carry it forth in the twilight: thou shalt cover thy
face, that thou see not the ground: for I have set thee for a
sign unto the house of Israel.
7 And I did so as I was commanded: I brought forth my stuff by
day, as stuff for captivity, and in the even I digged through the
wall with mine hand; I brought it forth in the twilight, and
I bare it upon my shoulder in their sight.
8 And in the morning came the word of the LORD unto me, saying,
9 Son of man, hath not the house of Israel, the rebellious
house, said unto thee, What doest thou?
10 Say thou unto them, Thus saith the Lord GOD; This burden
concerneth the prince in Jerusalem, and all the house of Israel
that are among them.
11 Say, I am your sign: like as I have done, so shall it be
done unto them: they shall remove and go into captivity.
12 And the prince that is among them shall bear upon his
shoulder in the twilight, and shall go forth: they shall dig
through the wall to carry out thereby: he shall cover his face,
that he see not the ground with his eyes.
13 My net also will I spread upon him, and he shall be taken in
my snare: and I will bring him to Babylon to the land of the
Chaldeans; yet shall he not see it, though he shall die there.
14 And I will scatter toward every wind all that are about
him to help him, and all his bands; and I will draw out the sword
after them.
15 And they shall know that I am the LORD, when I shall
scatter them among the nations, and disperse them in the
countries.
16 But I will leave a few men of them from the sword, from the
famine, and from the pestilence; that they may declare all their
abominations among the heathen whither they come; and they shall
know that I am the LORD.
Perhaps Ezekiel reflected with so much pleasure upon the vision he had
had of the glory of God that often, since it went up from him, he was
wishing it might come down to him again, and, having seen it once and a
second time, he was willing to hope he might be a third time so
favoured; but we do not find that he ever saw it any more, and yet
the word of the Lord comes to him; for God did in divers
manners speak to the fathers
and they often heard the words of God when they did not see
the visions of the Almighty. Faith comes by hearing that word of
prophecy which is more sure than vision. We may keep up our communion
with God without raptures and ecstasies. In these verses the prophet is
directed,
I. By what signs and actions to express the approaching captivity of
Zedekiah king of Judah; that was the thing to be foretold, and it is
foretold to those that are already in captivity, because as long as
Zedekiah was upon the throne they flattered themselves with hopes that
he would make his part good with the king of Babylon, whose yoke he was
now projecting to shake off, from which, it is probable, these poor
captives promised themselves great things; and it may be, when he was
forming that design, he privately sent encouragement to them to hope
that he would rescue them shortly, or procure their liberty by exchange
of prisoners. While they were fed with these vain hopes they could not
set themselves either to submit to their affliction or to get good by
their affliction. It was therefore necessary, but very difficult, to
convince them that Zedekiah, instead of being their deliverer, should
very shortly be their fellow-suffered. Now, one would think it might
have been sufficient if the prophet had only told them this in God’s
name, as he does afterwards
(v. 10);
but, to prepare them for the prophecy of it, he must first give them a
sign of it, must speak it to their eyes first and then to their ears:
and here we have,
1. The reason why he must take this method
(v. 2):
It is because they are a stupid, dull, unthinking people, that will not
heed or will soon forget what they only hear of, or at least will not
be at all affected with it; it will make no impression at all upon
them: Thou dwellest in the midst of a rebellious house, whom it
is next to impossible to work any good upon. They have eyes and
ears, they have intellectual powers and faculties, but they see
not, they hear not. They were idolaters, whose character it
was that they were like the idols they worshipped, which have eyes
and see not, ears and hear not,
Ps. cxv. 5, 6, 8.
Note, Those are to be reckoned rebellious that shut their eyes against
the divine light and stop their ears to the divine law. The ignorance
of those that are wilfully ignorant, that have faculties and means and
will not use them, is so far from being their excuse that it adds
rebellion to their sin. None so blind, so deaf, as those that will not
see, that will not hear. They see not, they hear not; for
they are a rebellious house. The cause is all from themselves: the
darkness of the understanding is owing to the stubbornness of the will.
Now this is the reason why he must speak to them by signs, as deaf
people are taught, that they might be either instructed or ashamed.
Note, Ministers must accommodate themselves not only to the weakness,
but to the wilfulness of those they deal with, and deal with them
accordingly: if they dwell among those that are rebellious they must
speak to them the more plainly and pressingly, and take that course
that is most likely to work upon them, that they may be left
inexcusable.
2. The method he just take to awaken and affect them; he must furnish
himself with all necessaries for removing
(v. 3),
provide for a journey clothes and money; he must remove from one
place to another, as one unsettled and forced to shift; this he
must do by day, in the sight of the people; he must bring out
all his household goods, to be packed up and sent away
(v. 4);
and, because all the doors and gates were either locked up that they
could not pass through them or so guarded by the enemy that they durst
not, he must therefore dig through the wall, and convey his
goods away clandestinely through that breach in the wall,
v. 5.
He must carry his goods away himself upon his own shoulders, for want
of a servant to attend him; he must do this in the twilight,
that he might not be discovered; and, when he has made what shift he
can to secure some of the best of his effects, he must himself steal
away at evening in their sight, with fear and trembling, and
must go as those that go forth into captivity
(v. 4);
that is, he must cover his face
(v. 6)
as being ashamed to be seen and afraid to be known, or in token of very
great sorrow and concern; he must go away as a poor broken tradesman,
who, when he is forced to shut up shop, hides his head, or quits his
country. Thus Ezekiel must be himself a sign to them; and when perhaps
he seemed somewhat backward to put himself to all this trouble, and to
expose himself to be bantered and ridiculed for it, to reconcile him to
it God says
(v. 3)
“It may be they will consider, and will by it be taken off from
their vain confidence, though they be a rebellious house.” Note,
We must not despair even of the worst, but that yet they may be brought
to bethink themselves and repent; and therefore we must continue the
use of proper means for their conviction and conversion, because, while
there is life, there is hope. And ministers must be willing to go
through the most difficult and inconvenient offices (for such was this
of Ezekiel’s removing), though there be but the it may be of
success. If but one soul be awakened to consider, our care and pains
will be well bestowed.
3. Ezekiel’s ready and punctual obedience to the orders God gave him
(v. 7):
I did so as I was commanded. Hereby he teaches us all, and
ministers especially,
(1.) To obey with cheerfulness every command of God, even the most
difficult. Christ himself learned obedience, and so we must all.
(2.) To do all we can for the good of the souls of others, to put
ourselves to any trouble or pains for the conviction of those that are
unconvinced. We do all things (that is, we are willing to do
any thing), dearly beloved, for your edifying.
(3.) To be ourselves affected with those things wherewith we desire to
affect others. When Ezekiel would give his hearers a melancholy
prospect he does himself put on a melancholy aspect.
(4.) To sit loose to this world, and prepare to leave it, to carry out
our stuff for removing, because we have here no continuing
city. Arise, depart, this it not your rest, for it is polluted.
Thou dwellest in a rebellious house, therefore prepare for
removing; for who would not be willing to leave such a house, such a
wicked world as this is?
II. He is directed by what words to explain those signs and actions, as
Agabus, when he bound his own hands and feet, told whose binding was
thereby signified. But observe, It was not till morning that God gave
him an exposition of the sign, till the next morning, to keep up in him
a continual dependence upon God for instruction. As what God does, so
what he directs us to do, perhaps we know not now, but shall know
hereafter.
1. It was supposed that the people would ask the meaning of this sing,
or at least they should
(v. 9):
“Hath not the house of Israel said unto thee, What doest thou?
Yes, I know they have. Though they are a rebellious
house, yet they are inquisitive concerning the mind of God,” as
those
who sought God daily. Therefore the prophet must do such a
strange uncouth thing, that they might enquire what it meant; and then,
it may be hoped, people will take notice of what is told them, and
profit by it, when it comes to them in answer to their enquiries. But
some understand it as an intimation that they had not made any such
enquiries: “Hath not this rebellious house so much as asked
thee, What doest thou? No; they take no notice of it; but tell
them the meaning of it, though they do not ask.” Note, When God sends
to us by his ministers he observes what entertainment we give to the
messages he sends us; he hearkens and hears what we say to them, and
what enquiries we make upon them, and is much displeased if we pass
them by without taking any notice of them. When we have heard the word
we should apply to our ministers for further instruction; and then we
shall know if we thus follow on to know.
2. The prophet is to tell them the meaning of it. In general
(v. 10),
This burden concerns the prince in Jerusalem; they knew who that
was, and gloried in it now that they were in captivity that they had a
prince of their own in Jerusalem, and that the house of Israel
was yet entire there, and therefore doubted not but in time to do well
enough. “But tell them,” says God, “that in what thou hast done they
may read the doom of their friends at Jerusalem. Say, I am your
sign,”
As the conversation of ministers should teach the people what they
should do, so the providences of God concerning them are sometimes
intended to tell them what they must expect. The unsettled state and
removals of ministers give warning to people what they must expect in
this world, no continuance, but constant changes. When times of
trouble are coming on Christ tells his disciples, They shall first
lay their hands on you,
Luke xxi. 12.
(1.) The people shall be led away into captivity
(v. 11):
As I have done, so shall it be done unto them; they shall be
forced away from their own houses, no more to return to them, neither
shall their place know them any more. We cannot say concerning
our dwelling-place that it is our resting-place; for how far we may be
tossed from it before we die we cannot foresee.
(2.) The prince shall in vain attempt to make his escape; for he also
shall go into captivity. Jeremiah had told Zedekiah the same to his
face
Thou shalt not escape, but shalt surely be taken. Ezekiel here
foretels it to those who made him their confidence and promised
themselves relief from him.
[1.] That he shall himself carry away his own goods: He shall bear
upon his shoulder some of his most valuable effects. Note, The
judgments of God can turn a prince into a porter. He that was wont to
have the regalia carried before him, and to march through the city at
noon-day, shall now himself carry his goods on his back and steal away
out of the city in the twilight. See what a change sin makes with men!
All the avenues to the palace being carefully watched by the enemy,
they shall dig through the wall to carry out thereby. Men shall
be their own house-breakers, and steal away their own goods; so it is
when the sword of war has cancelled all right and property.
[2.] That he shall attempt to escape in a disguise, with a mask or a
visor on, which shall cover his face, so that he shall be able
only to look before him, and shall not see the ground with his
eyes. He who, when he was in pomp, affected to be seen, now that he
is in his flight is afraid to be seen; let none therefore either be
proud of being looked at or over-much pleased with looking about them,
when they see a king with his face covered, that he cannot see the
ground.
[3.] That he shall be made a prisoner and carried captive into Babylon
(v. 13):
My net will I spread upon him and he shall be taken in my snare.
It seemed to be the Chaldeans’ net and their snare, but God owns them
for his. Those that think to escape the sword of the Lord will find
themselves taken in his net. Jeremiah had said that king Zedekiah
should see the king of Babylon and that he should go to
Babylon; Ezekiel says, He shall be brought to Babylon, yet
he shall not see it, though he shall die there. Those
that were disposed to cavil would perhaps object that these two
prophets contradicted one another; for one said, He shall see the
king of Babylon, the other said, He shall not see Babylon;
and yet both proved true: he did see the king of Babylon at
Riblah, where he passed sentence upon him for his rebellion, but there
he had his eyes put out, so that he did not see Babylon when he
was brought thither. These captives expected to see their prince come
to Babylon as a conqueror, to bring them out of their trouble; but he
shall come thither a prisoner, and his disgrace will be a great
addition to their troubles. Little joy could they have in seeing him
when he could not see them.
[4.] That all his guards should be dispersed and utterly disabled for
doing him any service
(v. 14):
I will scatter all that are about him to help him, so that he
shall be left helpless; I will scatter them among the nations and
disperse them in the countries
(v. 15),
to be monuments of divine justice wherever they go. But are there not
hopes that they may rally again? (he that flies one time may fight
another time); no: I will draw out the sword after them, which
shall cut them off wherever if finds them; for the sword that God draws
out will be sure to do the execution designed. Yet of Zedekiah’s
scattered troops some shall escape
(v. 16):
I will leave a few men of them. Though they shall all be
scattered, yet they shall not all be cut off; some shall have their
lives given them for a prey. And the end for which they are thus
remarkably spared is very observable: That they may declare all
their abominations among the heathen whither they come; the
troubles they are brought into will bring them to themselves and to
their right mind, and then they will acknowledge the justice of God in
all that is brought upon them and will make an ingenuous confession of
their sins, which provoked God thus to contend with them; and, as by
this it shall appear that they were spared in mercy, so hereby they
will make a suitable grateful return to God for his favours to them in
sparing them. Note, When God has remarkably delivered us from the
deaths wherewith we were surrounded we must look upon it that for this
end, among others, we were spared, that we might glorify God and edify
others by making a penitent acknowledgment of our sins. Those that by
their afflictions are brought to this are then made to know that God
is the Lord and may help to bring others to the knowledge of him.
See how God brings good out of evil. The dispersion of sinners, who had
done God much dishonour and disservice in their own country, proves the
dispersion of penitents, who shall do him much honour and service in
others countries. The Levites are by a curse divided in Jacob
and scattered in Israel, yet it is turned into a blessing, for
thereby they have the fairest opportunity to teach Jacob God’s
laws.
| Prediction of the Famine. | B. C. 593. |
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17 Moreover the word of the LORD came to me, saying,
18 Son of man, eat thy bread with quaking, and drink thy water
with trembling and with carefulness;
19 And say unto the people of the land, Thus saith the Lord GOD
of the inhabitants of Jerusalem, and of the land of Israel;
They shall eat their bread with carefulness, and drink their
water with astonishment, that her land may be desolate from all
that is therein, because of the violence of all them that dwell
therein.
20 And the cities that are inhabited shall be laid waste, and
the land shall be desolate; and ye shall know that I am the
LORD.
Here again the prophet is made a sign to them of the desolations that
were coming on Judah and Jerusalem.
1. He must himself eat and drink in care and fear, especially when he
was in company,
Though he was under no apprehension of danger to himself, but lived in
safety and plenty, yet he must eat his bread with quaking (the
bread of sorrows,
and drink his water with trembling and with carefulness, that he
might express the calamitous condition of those that should be in
Jerusalem during the siege; not that he must dissemble and pretend to
be in fear and care when really he was not; but having to foretel this
judgment, to show that he firmly believed it himself, and yet was far
from desiring it, in the prospect of it he was himself affected with
grief and fear. Note, When ministers speak of the ruin coming upon
impenitent sinners they must endeavour to speak feelingly, as those
that know the terrors of the Lord; and they must be content to
endure hardness, so that they may but do good.
2. He must tell them that the inhabitants of Jerusalem should in
like manner eat and drink with care and fear,
Both those that have their home in Jerusalem and those of the land
of Israel that come to shelter themselves there, shall eat their
bread with carefulness and drink their water with astonishment,
either because they are afraid it will not hold out, but they shall
want shortly, or because they are continually expecting the alarms of
the enemy, their life hanging in doubt before them
so that what they have they shall have no enjoyment of nor will it do
them any good. Note, Care and fear, if they prevail, are enough to
embitter all our comforts and are themselves very sore judgments. They
shall be reduced to these straits that thus by degrees, and by the hand
of those that thus straiten them, both city and country may be laid in
ruins; for it is no less than an utter destruction of both that is
aimed at in these judgments–that her land may be desolate from
all the fulness thereof, may be stripped of all its ornaments and
robbed of all its fruits, and then of course the cities that are
inhabited shall be laid waste, for they are served by the
field. This universal desolation was coming upon them, and then no
wonder that they eat their bread with care and fear. Now we are here
told,
(1.) How bad the cause of this judgment was; it is because of the
violence of all those that dwell therein, their injustice and
oppression, and the mischief they did one another, for which God would
reckon with them, as well as for the affronts put upon him in his
worship. Note, The decay of virtue in a nation brings on a decay of
every thing else; and when neighbours devour one another it is just
with God to bring enemies upon them to devour them all.
(2.) How good the effect of this judgment should be: You shall know
that I am the Lord; and if, by these judgments, they learn to know
him aright, that will make up the loss of all they are deprived of by
these desolations. Those are happy afflictions, how grievous soever to
flesh and blood, that help to introduce us into and improve us in an
acquaintance with God.
| Message from God to the People; Impious and Deceitful Hopes. | B. C. 593. |
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21 And the word of the LORD came unto me, saying,
22 Son of man, what is that proverb that ye have in the
land of Israel, saying, The days are prolonged, and every vision
faileth?
23 Tell them therefore, Thus saith the Lord GOD; I will make
this proverb to cease, and they shall no more use it as a proverb
in Israel; but say unto them, The days are at hand, and the
effect of every vision.
24 For there shall be no more any vain vision nor flattering
divination within the house of Israel.
25 For I am the LORD: I will speak, and the word that I shall
speak shall come to pass; it shall be no more prolonged: for in
your days, O rebellious house, will I say the word, and will
perform it, saith the Lord GOD.
26 Again the word of the LORD came to me, saying,
27 Son of man, behold, they of the house of Israel say, The
vision that he seeth is for many days to come, and he
prophesieth of the times that are far off.
28 Therefore say unto them, Thus saith the Lord GOD; There
shall none of my words be prolonged any more, but the word which
I have spoken shall be done, saith the Lord GOD.
Various methods had been used to awaken this secure and careless people
to an expectation of the judgments coming, that they might be stirred
up, by repentance and reformation, to prevent them. The prophecies of
their ruin were confirmed by visions, and illustrated by signs, and all
with such evidence and power that one would think they must needs be
wrought upon; but here we are told how they evaded the conviction, and
guarded against it, namely, by telling themselves, and one another,
that though these judgments threatened should come at last yet they
would not come of a long time. This suggestion, with which they
bolstered themselves up in their security, is here answered, and shown
to be vain and groundless, in two separate messages which God sent to
them by the prophet at different times, both to the same purport; such
care, such pains, must the prophet take to undeceive them,
Observe,
I. How they flattered themselves with hopes that the judgments should
be delayed. One saying they had, which had become proverbial in the
land of Israel,
v. 22.
They said, “The days are prolonged; the judgments have not come
when they were expected to come, but seem to be still put off de die
in diem–from day to day, and therefore we may conclude that
every vision fails, because it should seem that some do, that
because the destruction has not come yet it will never come; we will
never trust a prophet again, for we have been more frightened than
hurt.” And another saying they had which, if it would not conquer their
convictions, yet would cool their affections and abate their concern,
and that was, “The vision is for a great while to
come; it refers to events at a vast distance, and he prophesies
of things which, though they may be true, are yet very far
off, so that we need not trouble our heads about them
(v. 27);
we may die in honour and peace before these troubles come.” And, if
indeed the troubles had been thus adjourned, they might have made
themselves easy, as Hezekiah did. Is it not well if peace and truth
shall be in my days? But it was a great mistake, and they did but
deceive themselves into their own ruin; and God is here much displeased
at it; for,
1. It was a wretched abuse of the patience of God, who, because for a
time he kept silence, was thought to be altogether such a one as
themselves,
Ps. l. 21.
That forbearance of God which should have led them to repentance
hardened them in sin. They were willing to think their works were not
evil because sentence against them was not executed
speedily; and therefore concluded the vision itself
failed, because the days were prolonged.
2. It received countenance form the false prophets that were among
them, as should seem from the notice God takes
(v. 24)
of the vain visions, and flattering divinations, even
within the house of Israel, to whom were committed the
oracles of God. No marvel if those that deceived themselves by
worshipping pretended deities deceived themselves also by crediting
pretended prophecies, to which strong delusions God justly
gave them up for their idolatries.
3. These sayings had become proverbial; they were industriously spread
among the people, so that they had got into very one’s mouth, and not
only so, but were generally assented to, as proverbs usually are, not
only the proverbs of the ancients, but those of the moderns too. Note,
It is a token of universal degeneracy in a nation when corrupt and
wicked sayings have grown proverbial; and it is an artifice of Satan by
them to confirm men in their prejudices against the word and ways of
God, and a great offence to the God of heaven. It will not serve for an
excuse, in saying ill, to plead that it is a common saying.
II. How they are assured that they do but deceive themselves, for the
judgments shall be hastened, these profane proverbs shall be
confronted: Tell them, therefore, The days are at hand
(v. 23),
and again, There shall none of my words be prolonged any more,
v. 28.
Their putting the evil day far from them does but provoke God to bring
it the sooner upon them; and it will be so much the sorer, so much the
heavier, so much the more a surprise and terror to them when it does
come. He must tell them,
1. That God will certainly silence the lying proverbs, and the lying
prophecies, with which they buoyed up their vain hopes, and will make
them ashamed of both:
(1.) I will make this proverb to cease; for when they find the
days of vengeance have come, and not one iota or tittle of the
prediction falls to the ground, they will be ashamed to use it as a
proverb in Israel, The days are prolonged, and the vision fails.
Note, Those that will not have their eyes opened and their mistakes
rectified, by the word of God, shall be undeceived by his judgments:
for every mouth that speaks perverse things shall be
stopped.
(2.) There shall be no more any vain vision,
v. 24.
The false prophets, who told the people they should have peace and
should soon see an end of their troubles, shall be disproved by the
event, and then shall be ashamed of their pretensions, and shall hide
their heads and impose silence upon themselves. Note, As truth was
older than error, so it will survive it; it got the start, and it will
get the race. The true prophets’ visions and predictions stand, and are
in full force, power, and virtue; they give law, and receive credit,
when the vain visions, and the flattering divinations,
are lost and forgotten, and shall be no more in the house of
Israel; for great is the truth, and will prevail.
2. That God will certainly, and very shortly, accomplish every word
that he has spoken. With what majesty does he say it
(v. 25):
I am the LORD! I am Jehovah!
That glorious name of his speaks him a God giving being to his word by
the performance of it, and therefore to the patriarchs, who lived by
faith in a promise not yet performed, he was not known by his name
Jehovah,
Exod. vi. 3.
But, as he is Jehovah in making good his promise, so he is in making
good his threatenings. Let them know then that God, with whom they
have to do, is the great Jehovah, and therefore,
(1.) He will speak, whether they will hear or whether they will
forbear: I am the Lord, I will speak. God will have his saying,
whoever gainsays it. God’s oracles are called lively ones, for
they still speak when the pagan oracles are long ago struck dumb. There
has been, and shall be, a succession of God’s ministers to the end of
the world, by whom he will speak; and, though contempt may be put upon
them, that shall not put a period to their ministration: In your
days, O rebellious house! will I say the word. Even in the worst
ages of the church God left not himself without witness, but
raised up men that spoke for him, that spoke from him. I will say
the word, the word that shall stand.
(2.) The word that he speaks shall come to pass; it shall infallibly be
accomplished according to the true intent and meaning of it, and
according to the full extent and compass of it: I will say the word
and will perform it
(v. 25),
for his mind is never changed, nor his arm shortened, nor is Infinite
Wisdom ever nonplussed. With men saying and doing are two things, but
they are not so with God; with him it is dictum, factum–said, and
done. In the works of providence, as in those of creation, he
speaks and it is done; for he said, Let there be light, and
there was light–Let there be a firmament, and there was a
firmament,
Num. xxiii. 19; 1 Sam. xv. 29.
Whereas they had said, Every vision fails
(v. 22),
God says, “No, there shall be the effect of every vision
(v. 23);
it shall not return void, but every sign shall be answered by the thing
signified.” Those that see the visions of the Almighty do not
see vain visions; God confirms the word of his servants
by performing it.
(3.) It shall be accomplished very shortly: “The days are at
hand when you shall see the effect of every vision,
v. 23.
It is said, it is sworn, that delay shall be no longer
(Rev. x. 6);
the year of God’s patience has now just expired, and he will no longer
defer the execution of the sentence. It shall be no more
prolonged
(v. 25);
he has borne with you a great while, but he will not bear always.
In your days, O rebellious house! shall the word that is said be
performed, and you shall see the threatened judgments and share
in them. Behold, the Judge stands at the door. The righteous
are taken away from the evil to come, but this rebellious
house shall not be so quietly taken away; no, they shall live to be
hurried away, to be chased out of the world.” This is repeated
(v. 28):
“There shall none of my words be prolonged any more, but
judgment shall now hasten on apace; and the longer the bow has been in
the drawing the deeper shall the arrow pierce.” When we tell sinners of
death and judgment, heaven and hell, and think by them to persuade them
to a holy life, though we do not find them downright infidels (they
will own that they do believe there is a state of rewards and
punishments in the other world), yet they put by the force of those
great truths, and void the impressions of them, by looking upon the
things of the other world as very remote; they tell us, “The
vision you see is for many days to come, and you prophesy
of the times that are very far off; it will be time enough
to think of them when they come nearer,” whereas really there is but a
step between us and death, between us and an awful eternity; yet a
little while and the vision shall speak and not lie, and therefore
it concerns us to redeem time, and get ready with all speed for a
future state; for, though it is future, it is very near, and while
impenitent sinners slumber their damnation slumbers not.
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