Ezekiel 2:6
But you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns surround you, and you dwell among scorpions. Do not be afraid of their words or dismayed by their presence, though they are a rebellious house.
A Burdensome MinistryJ. Parker, D. D.Ezekiel 2:6
A Fearless PreacherW. Denton.Ezekiel 2:6
Boldness in PreachingEzekiel 2:6
Endurance of the World's CensurePlain Sermons by Contributors to the, Tracts for the TimesEzekiel 2:6
Endurance of the World's CensureJohn Henry NewmanEzekiel 2:6
Fearfulness in the PreacherHenry Varley.Ezekiel 2:6
Fearless SpeakingA. Bell, B. A.Ezekiel 2:6
Helps Against the Fear of MenW. Greenhill, M. A.Ezekiel 2:6
Reasons Against the Fear of MenW. Greenhill, M. A.Ezekiel 2:6
The Commission to Prophetic ServiceW. Jones Ezekiel 2:3-8
God's Ambassador a WarriorJ.D. Davies Ezekiel 2:6-8

The path of duty, since the Fall, is never smooth. We may have an inward sense of delight - tranquil satisfaction, arising from the approval of conscience and the smile of God - but from without we must expect sharp opposition. There is demand for vigilance, skill, and courage.

I. OPPOSITION FORESEEN. Men who have long time departed from God are not easily induced to return. The tree that has grown wildly crooked, cannot readily be restored to straightness and shape. Those who have abandoned the paths of truth and righteousness, sadly degrade their original nature. The cedars are reduced to thorns and briers. Sinners are unprofitable and injurious in the world - a curse to society. They bear no fruit, or only sour and poisonous fruit. They choke the promise of better things. Or they are like scorpions, bent only on mischief. Originally lords of nature, they have sunk to the level of the meanest insects. There is poison in their crafty words. There is a danger in their very looks.

II. COURAGE DEMANDED. "Be not afraid of them." Why should God's servants fear? Our adversaries' words are mere breath. Not a particle of power have they but such as is permitted them by our Master. While they open their mouths in loud boasting, the finger of death is loosening the silver cord within. As the mighty God hath said to the angry waves, so hath he said to these, "Thus far shall ye go, and no further." They may loudly bark, but it is seldom they have power to bite. The fierce opposition of the ungodly may turn to our good; it may and ought to develop our courage. The severer the conflict, the more strength we may gather, and the greater will be our triumph. As they are so zealous in a bad cause, how much more zealous should we be in the very best of enterprises?

III. THE ONLY WEAPON PERMITTED. In this conflict with human folly and rebellion, our only weapon is to be "the sword of the Spirit, which is the Word of God." "Thou shalt speak ray words unto them." If they meet us with contempt and malice, we have but to repeat in calmer tones, and with undisturbed patience, the same facts - the message from the lips of God. Any addition of ours, however suitable it may seem, only weakens the force of the message. We must see to it that the edge of the weapon is not blunted by our own carelessness. Our only concern should be that we do speak all the counsel of God - that it is the Word of God, both in substance and form, which we utter.

IV. AN INSIDIOUS DANGER EXPOSED. "Be not thou rebellious like that rebellions house." One foe within the camp is more injurious than a thousand outside. If a germ of disease be in the medicine, it will invalidate all its efficacy. Rebellion assumes a myriad forms. It is a hydra with more than a hundred heads. Listlessness in hearing the heavenly commission - a tampering with its fixed terms, a rash attempt to improve the Divine original - these and such-like acts are seed germs of rebellion in the soul. "If the salt be deprived of its savour," wherewith shall the corruptions of the world be purged out? An unfaithful ambassador adds fresh aggravation to the revolt of a province. Sin is a contagious evil. - D.

Be not afraid of them.
Plain Sermons by Contributors to the, Tracts for the Times.
What is here implied, as the trial of the prophet Ezekiel, was fulfilled more or less in the case of all the prophets. They were not teachers merely, but confessors. This world is a scene of conflict between good and evil. The evil not only avoids, but persecutes the good; the good cannot conquer, except by suffering. When was it that this conflict, and this character and issue of it, have not been fulfilled? Cain, for instance, was envious of his brother Abel, and slew him. Ishmael mocked at Isaac; Esau was full of wrath with Jacob, and resolved to kill him. Joseph's brethren were filled with bitter hatred of him, debated about killing him, cast him into a pit, and at last sold him into Egypt. Saul persecuted David; and Ahab and Jezebel, Elijah; and the priests and the prophets the prophet Jeremiah. Lastly, not to dwell on other instances, the chief priests and the Pharisees, full of envy, rose up against our Lord Jesus Christ, and delivered Him to the heathen governor Pontius Pilate, to be crucified. So the apostles, after Him, and especially St. Paul, were persecuted by their fierce and revengeful countrymen. The case seems to be this: — those who do not serve God with a single heart, know they ought to do so, and they do not like to be reminded that they ought. And when they fall in with anyone who does live to God, he serves to remind them of it, and that is unpleasant to them, and that is the first reason why they are angry with a religious man; the sight of him disturbs them and makes them uneasy. And, in the next place, they feel in their hearts that he is in much better case than they are. They cannot help wishing, though they are hardly conscious of their own wish, they cannot help wishing that they were like him; yet they have no intention of imitating him, and this makes men jealous and envious. Instead of being angry with themselves, they are angry with him. These are their first feelings: what follows? Next they are very much tempted to deny that he is religious. They wish to get the thought of him out of their minds. Nothing would so relieve their minds as to find that there were no religious persons in the world, none better than themselves. Accordingly, they do all they can to believe that he is making a pretence of religion; they do their utmost to find out what looks like inconsistency in him. They call him a hypocrite and other names. And all this, if the truth must be spoken, because they hate the things of God and therefore they hate His servants. Accordingly, as far as they have power to do it, they persecute him, either, as the text implies, with cruel, untrue words, or with cold, or fierce, or jealous looks, or in some worse ways. A good man is an offence to a bad man. The sight of him is a sort of insult; and he is irritated at him, and does him what harm he can. Thus Christians, in former times, were put to death by the heathen. Even now, no one can give his mind to God, and show by his actions that he fears God, but he will incur the dislike and opposition of the world; and it is important he should be aware of this, and be prepared for it. He must not mind it, he must bear it, and in time (if God so will) he will overcome it. There are a number of lesser ways in which careless, ungodly persons may annoy and inconvenience those who desire to do their duty humbly and fully. Such, especially, are those, which seem intended in the text, unkind censure, carping, slander, ridicule, cold looks, rude language, insult, and, in some cases, oppression and tyranny. Whoever, therefore, sets about a religious life, must be prepared for these — must be thankful if they do not befall him; but must not be put out, must not think it a strange thing, if they do. For instance, persons may press you to do something which you know to be wrong — to tell an untruth, or to do what is not quite honest, or to go to companies whither you should not go; and they may show that they are vexed at the notion of your not complying. Still you must not comply. You must not do what you feel to be wrong, though you should thereby displease even those whom you would most wish to please. Again: you must not be surprised, should you find that you are called a hypocrite, and other hard names; you must not mind it. Again: you may be jeered at and mocked by your acquaintance, for being strict and religious, for carefully coming to church, keeping from bad language, and the like: you must not care for it. Again, you may, perhaps, discover, to your great vexation, that untruths are told of you by careless persons behind your backs, that what you do has been misrepresented, and that in consequence a number of evil things are believed about you by the world at large. Hard though it be, you must not care for it; remembering that more untruths were told of our Saviour and His apostles than can possibly be told of you. Again, you may find that not only the common run of men believe what is said against you, but even those with whom you wish to stand well. But if this happens through your conscientiousness, you must not mind it, but must be cheerful, leaving your case in the hand of God, and knowing that He will bring it out into the light one day or another, in His own good time. Again: persons may try to threaten or frighten you into doing something wrong, but you must not mind that; you must be firm. In conclusion, I will call your attention to two points — First, do not be too eager to suppose you are ill-treated for your religion's sake. Make as light of matters as you can. And beware of being severe on those who lead careless lives, or whom you think or know to be ill-treating you. Be kind and gentle to those who are perverse, and you will very often, please God, gain them over. Pray for those who lead careless lives, and especially if they are unkind to you. Secondly, recollect you cannot do any one thing of all the duties I have been speaking of without God's help. When brought into temptation of any kind, we Should lift up our hearts to God. We should say to Him, "Good Lord deliver us."

(Plain Sermons by Contributors to the "Tracts for the Times.)

1. Fears are prejudicial: they take away our liberty; they put halters about our necks, and strangle our comforts; they multiply and prolong our miseries; they wound and disable us.

2. They are to be men of courage who are in public place.

3. God is with His, those He calls and employs in public service. This should put life into us.

4. Those who are in public place are in God's place, and they must be like unto God, fearless of men, but dreadful unto men.

5. They that are godly, true Christians, their godliness, their cause, suffer by their fearfulness.

6. There is not that in wicked men that should make us to fear them, if we consider they are briers, thorns, scorpions, contemptible things, rather to be despised than feared.

7. God will dismay and confound us if we fear men (Jeremiah 1:17).

(W. Greenhill, M. A.)

1. Let your fear be exercised about God; He is an object fit to be feared. When the dictator ruled at Rome, then all other officers ceased; and when this fear of God rules, all other fears will be hushed. And that is not all; if God be sanctified by us, he will be a sanctuary unto us.

2. Set faith to work. Men in public places should have their hands at work on earth, and their faith in heaven. The just live by faith, and will not die by fear.

3. Labour for purity and holiness. The most holy men are the least fearing men.

4. Value not life too much. Be willing to spend and be spent for God.

(W. Greenhill, M. A.)

We are not to suppose that a faithful ministry is an easy task. No man can continually rebuke his age, and yet be living a luxurious life, unless indeed he be the victim of hypocrisy, or the tool of some vicious hallucination. The prophets of the Lord have always been opposed to the age in which they lived. Whenever the ministry has fallen into accord with the age, it is not the age that has gone up, it is the ministry that has gone down. A reproachful, corrective, stimulating voice should always be characteristic of a spiritual ministry. No evil shall be able to live in its presence, and no custom, how fashionable or popular soever, should be able to lift up its head without condemnation in the presence of a man who is filled with the burden or doctrine of the Lord. We should have persecution revive were we to revive the highest type of godliness. Sin has not altered, but righteousness may have modified its terms; the earth remains as it was from the beginning, but they who represent the kingdom of heaven may have committed themselves to an unworthy and degrading compromise. Evermore shall the wicked hate the godly, unless the godly take down their banners and are contented to live in dumbness and in traitorous suppression of the truth.

(J. Parker, D. D.)

The Rev. Styleman Herring of Clerkenwell, London, could say that there was not a street or court in the whole of his parish in which he had not preached. When he first commenced this work, some of his parishioners threatened what they would do if he came to preach in their streets. But he persevered until he was not only allowed to preach in peace, but was invited to do so by some of the inhabitants of the worst streets.

It is said that when a Roundhead in St. Andrew's, Holborn, levelled a musket at the breast of the venerable prelate Hacker, and bade him desist from preaching, he never hesitated for one moment, but simply said, "Soldier, do your duty; I shall continue to do mine."

(W. Denton.)

During the Chartist agitation many of Kingsley's friends and relations tried to withdraw him from the people's cause, fearful lest his prospects in life might be seriously prejudiced; but to all of them he turned a deaf ear, and in writing to his wife on the subject, he says: "I will not be a liar. I will speak in season and out of season. I will not shun to declare the whole counsel of God. My path is clear, and I will follow in it."

(A. Bell, B. A.)

We were sitting under the shade of an oak tree comparing notes and conferring one with another as to the best methods of service, especially in reference to effective preaching. "I always write my sermons," said my friend, "and then carefully revise them, so that if anything is written calculated to offend any of my hearers, I may at once erase it." This was said by a young clergyman who was evidently anxious to make his mark as a preacher. Desirous to know that I heard correctly, I replied, "Do you mean that forcible statements, either of your own writing or from Scripture, concerning sin, and the terrors of the judgment to come, are either toned down or avoided?" "Yes," was the reply; "if I think they will offend anyone, I do so." I fear this candid testimony, indicates the reason why so many ministers are powerless amongst their fellows. "The fear of man bringeth a snare indeed."

(Henry Varley.)

Ezekiel, Israelites
Affrighted, Afraid, Briars, Briers, Defiers, Despisers, Dismayed, Dwell, Dwellest, Dwelling, Faces, Fear, Looks, Overcome, Presence, Rebellious, Round, Scorpions, Sharp, Sit, Terrified, Thistles, Thorns, Though, Uncontrolled, Yea
1. Ezekiel's commission
6. His instruction
9. The scroll of his heavy prophecy

Dictionary of Bible Themes
Ezekiel 2:6

     2233   Son of Man
     4422   brier
     4520   thorns
     8754   fear

Ezekiel 2:1-7

     7758   preachers, call

Ezekiel 2:3-6

     4540   weeds

Ezekiel 2:5-8

     6223   rebellion, of Israel

Endurance of the World's Censure.
"And thou, son of man, be not afraid of them; neither be afraid of their words, though briars and thorns be with thee, and thou dost dwell among scorpions; be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house."--Ezekiel ii. 6. What is here implied, as the trial of the Prophet Ezekiel, was fulfilled more or less in the case of all the Prophets. They were not Teachers merely, but Confessors. They came not merely to unfold the Law, or to foretell the Gospel,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have
Saint Gregory the Great—the Epistles of Saint Gregory the Great

St. Malachy Becomes Bishop of Connor; He Builds the Monastery of iveragh.
16. (10). At that time an episcopal see was vacant,[321] and had long been vacant, because Malachy would not assent: for they had elected him to it.[322] But they persisted, and at length he yielded when their entreaties were enforced by the command of his teacher,[323] together with that of the metropolitan.[324] It was when he was just entering the thirtieth year of his age,[325] that he was consecrated bishop and brought to Connor; for that was the name of the city through ignorance of Irish ecclesiastical
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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