The obscurity of revelation.
I. THE TEACHING OF DIVINE REVELATION IS SOMETIMES OBSCURED. It was a fact that Ezekiel had been speaking in parables. No other prophet indulged so freely in symbolical language. His writings are a garden of luxuriant metaphors, which often blossom into elaborate allegories. This style is characteristic of Oriental literature, and it is a feature of the Bible teaching generally, through in Ezekiel it is carried out more fully than elsewhere. There is an analogy between the seen and the unseen. Unattentive hearers may be arrested by what strikes them on the plain of their own earthly living. It is not enough that we receive a bold abstract statement of truth into our understandings, for this may never fructify. An imaginative grasp of truth, even when it is less clearly defined, may be more vital and fruitful.
II. WHEN TEACHING IS OBSCURE, THE TEACHER IS BLAMED. The unwilling hearers of Ezekiel laid the charge of failure to the account of the prophet. His language had been so enigmatical that they could not understand him. It is only reasonable that the Christian preacher should be open to criticism. On some accounts he should welcome it, for it shows that the minds of his hearers are not entirely asleep. Anything is better than blank indifference. Moreover, no one can be so certain that in many things the preacher fails sadly as he is himself, if he truly understands his high vocation. Nevertheless, the most hard criticism comes from unsympathetic hearers, who care only to be taught, and seek only to be amused, or who are too indolent to think, and therefore complain of any appeal to their intellects, and blame the preacher for making difficulties which must stand in the way of unthinking minds. The earnest inquirer after truth may pick up some crumbs from the most obscure and dull sermon.
III. THE CAUSE OF THE OBSCURITY OF REVELATION MAY BE IN THE HEARER. Like Moses, Ezekiel complains to God of the unjust judgment of Israel. His contemporaries were like the men of our Lord's generation, whom Christ compared to children in the marketplace, unwilling to respond to any call from their companions (Matthew 11:17). Ezekiel had tried plain speech; and his audience had turned deaf ears to his teaching. Then in a despairing effort to arrest attention, he had resorted to more novel and startling methods; but the only response he had received was an accusation of using enigmatical language. Neither method had proved successful. No method can succeed with unwilling hearers. The best seed fails when it falls by the wayside.
IV. THE REMEDY FOR THIS OBSCURITY MAY BE FOUND IN SOME ROUSING. EXPERIENCE. What is wanted is not to scatter fresh seed, but to "break up your fallow ground" (Jeremiah 4:3). Therefore the rejection of the truth recorded in Ezekiel 20:1-49. is followed by the sword of judgment described in Ezekiel 21:1-32. After that, the people will hear, for then the soil will be prepared to receive the Word of God, whether it come in direct speech or in symbolical suggestions. Trouble breaks through the conventional crust of life, and leaves the bruised soul susceptible to spiritual influences. At least, this is the design of it. Unhappy indeed is the case of those who are hardened even against the last appeal.