Ezekiel 3:24

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.

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.

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. Text via Bolls.life.

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.

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.

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.

(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.

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.

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;

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.

“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.

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.

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.

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.

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.

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.

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."

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.

confine yourself within your house to show them that they are not worthy of reproof.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.