John Calvin Commentary Ezekiel 3:15

"Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and to where they dwelt; and I sat there overwhelmed among them seven days." — Ezekiel 3:15 (ASV)

Now he says that he had returned to his own people, not that he had ever been removed from them, but had been drawn by the vision from interaction with people. For God revealed Himself to him on the bank of the river Chebar, but he was solitary, and that this was done by vision is by no means doubtful, since he was always among his own people.

How then does he say that he has now returned? It is because the vision had vanished, and so he was entirely occupied with the other captives. What some subtly affirm—that he was like a monk—is frivolous: for they say that he abhorred the wickedness of the people and, so that he might not contract any stain of impurity, had sought solitude. But this is not probable.

Without doubt, the Prophet means that he returned to his former way of life from the time when he heard God speaking and saw the vision. He then says—I sat seven days—in some way absorbed in either admiration or sorrow, for שמם, shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt that in this way God prepared him to begin speaking afterwards, to the greater surprise of all the people.

Nor should it seem absurd that he was silent although sent by God; for this did not occur through any negligence or delay which can be considered a fault. Instead, the office of teaching had been imposed in such a way that he was not yet instructed by any specific commands. Just as if anyone were chosen as an ambassador by either a king or a senate and was afterwards furnished with his instructions, so the Prophet was called to the prophetic office, but did not yet know what he was to say.

He had indeed eaten the roll, but God had not yet suggested where he should begin or how he should temper his doctrine. Hence, Ezekiel had not yet been brought forth; therefore, he says that he sat with either great stupor or great desolation, as they say.

For his very appearance would rouse the attention of people, so that they would inquire about the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the fulfillment of his duty with greater fruit and effectiveness, since his speech would afterwards be received with greater reverence when he had been silent for seven days.

Then he says, I came to the exiles who sat in Thelabib. I willingly agree with the opinion of those who consider this the name of a place, and ancient interpreters also retained these two words. Their Septuagint version has μετέωρον, as if it meant “lofty.” תלל, thelel, signifies to elevate, but it should be תלול, thelol, if the Prophet meant that he was exalted. However, this is not suitable, since he rather asserts that he was like other people after the vision was withdrawn.

Some render it “skillful,” but I am not aware of their reason; however, as I have already said, the opinion of those who suppose it is the proper name of a place is probable. Jerome translates it “a heap of fruit,” and reasonably so; for this was probably the origin of the place’s name. Just as cities, villages, and mountains often receive their names from their situation and other circumstances, so also this place was called Thelabib.

For תל, thel, signifies “a heap,” and אביב, abib, means a “stalk” or “straw of grain,” and it may therefore be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is not of great importance. What must be especially remembered is that the Prophet was seen with that sad and sorrowful countenance and was silent for seven days.