Ezekiel 2

REVIEW QUESTIONS

In what way did the Holy Spirit aid Ezekiel (Ezekiel 2:2)?

Did Ezekiel actually consume a scroll?

What is meant by the title son of man? What did Jesus mean by applying this title to himself?

In what respect are those who hear God’s word today like the audience to whom Ezekiel preached?

Why did God tell Ezekiel so frequently not to be afraid?

If Ezekiel’s ministry would largely be futile, why did God send him to preach?

What may have been symbolized by the fact that the scroll was written on front and back?

How can you account for the sweetness of the scroll?

How can you account for the communication problems which Ezekiel would face in his ministry?

In what ways did God prepare Ezekiel to meet the hostile audiences in Babylon ?

Why was Ezekiel bitter when he was caught away from the presence of the throne-chariot?

Why did Ezekiel sit in silence seven days among the captives of Tel-abib?

Explain the teaching of Ezekiel regarding the individual responsibility of man.

What kind of death is threatened against those who fail to heed the warnings of God’s Watchman?

What is the origin of the Watchman concept in the Old Testament?

In what sense and for what purpose does God place a stumblingblock in the path of righteous man?

In what sense was Ezekiel to be dumb and bound with fetters?

Ezekiel 2:1-2

Chapter Three

THE CALL AND COMMISSION 2:1-3:27

Heavenly visions were not granted to Biblical saints merely to excite their (and our) curiosity, but rather to incite them to proclaim the divine word. Chapter s 2 and 3 contain the commission which Ezekiel in connection with his inaugural vision recorded in the preceding chapter. As in the case of Jeremiah, the commissioning came in stages separated presumably by some time intervals which for the most part cannot be determined, At each stage of the process Ezekiel was given time to assimilate the message and adapt himself before the commissioning continued.

One of the basic characteristics of the Book of Ezekiel becomes clear in this section. Ezekiel had a propensity for repetition. In the various accounts of his commissioning certain standard phrases and thoughts are repeated with only slight modification. The material in Chapter s 2 and 3 can be discussed under the following four heads: (1) the call to service (Ezekiel 2:1-7); (2) the preparation for service (Ezekiel 2:8 to Ezekiel 3:15); (3) the responsibilities of service (Ezekiel 3:16-21); and (4) the restrictions on service (Ezekiel 3:22-27).

I. THE CALL TO SERVICE 2:1-7

Following his mind-boggling visionary experience, Ezekiel heard the call of God to prophetic service. He was told in no uncertain terms where and how he was to serve. In this paragraph Ezekiel is (1) strengthened (Ezekiel 2:1-2); (2) warned (Ezekiel 2:3-5); and (3) charged (Ezekiel 2:6-7).

A. Ezekiel Strengthened 2:1-2

TRANSLATION

(1) And he said unto me, Son of man, stand upon your feet, and I will speak to you. (2) And the Spirit came into me as he spoke unto me and it caused me to stand upon my feet and I heard one speaking unto me.

COMMENTS

The Lord as usual took the lead in the commissioning of the prophet. It was His voice (Ezekiel 1:28) rather than that of one of the cherubim which Ezekiel heard giving him the first command he ever directly had received from God (Ezekiel 2:1).

The title son of man occurs over eighty-five times in the Book of Ezekiel. In most cases it precedes a command of God. In Hebrew thought and language son of man is equivalent to man. The term son often is used to denote membership in a class. Thus a son of man would be a member of the class of man, a mortal. The designation emphasizes the human frailty of Ezekiel as over against the awesome might and majesty of God. Though he had been privileged to see the majestic, heavenly vision of God’s throne-chariot, he was nevertheless nothing more than a human being. Within a few years Daniel would use this title in a technical sense of that divine-human one who would receive a kingdom from the Ancient of Days (Daniel 7:13). Jesus-’ application of the title son of man to Himself seems to be based more on Daniel’s usage than on Ezekiel’S.

The first command given to Ezekiel in the book is the command to stand upon your feet. The standing position is apparently the correct posture from which to hear the divine commission (Ezekiel 2:1). It is service not servility which God desires most. Davidson comments It is man erect, man in his manhood, with whom God will have fellowship and with whom He will speak.[105]

[105] Davidson, CB, p. 15.

Even as the Lord issued this command to Ezekiel spirit came into him. In the light of Eze 3:24 it is best to understand this spirit as the Spirit of God. The Spirit came into the prophet compelling him and enabling him to comply with the command just issued. That Spirit supplemented and revived Ezekiel’s physical powers, like a fresh breath of life.[106] What a blessed truth is intimated here. Frail and feeble man can be empowered and indwelt by the Holy Spirit. God supplies the power to perform His special service.

[106] Feinberg (PE, p. 23) sees the entrance of the Spirit as forming the basis of Ezekiel’s prophetic inspiration.

Ezekiel 2:3-5

B. Ezekiel Warned 2:3-5

TRANSLATION

(3) And he said unto me, Son of man, I am sending you unto the children of Israel, unto rebellious nations who have rebelled against Me, and they and their fathers have transgressed against Me until this very day; (4) and the sons are hard of face and stout of heart. I am sending you unto them and you shall say unto them, Thus says the Lord GOD! (5) But as for them, whether they will hear or refuse (for they are a house of rebels), then they might know that a prophet is in their midst.

COMMENTS

In this paragraph God sets forth the difficulties which Ezekiel would confront in his ministry, the duty which would be his as God’s spokesman. He likewise seeks to encourage Ezekiel in the discharge of his ministry. Ezekiel was to be God’s representative to the children of Israel. In earlier prophets the term Israel is used of the Northern Kingdom which was carried away captive in 722 B.C. The kingdom of Israel, as distinct from the kingdom of Judah, had long since ceased to exist by the time of Ezekiel. Thus Israel here is not the Northern Kingdom. The term is used two ways in the Book of Ezekiel. Sometimes Ezekiel employs the name Israel for all of the people who had joined in the covenant with God at Sinai. In other words, Israel is the entire Hebrew community of faith. On other occasions Ezekiel refers to the inhabitants of Judah and Jerusalem as Israel. After the destruction and. deportation of the Northern Kingdom of Israel the inhabitants of the Southern Kingdom claimed this honored title for themselves.

Ezekiel’s mission was ultimately to the whole contemporary generation of Israelites, both those who were in Judah and those who were in exile. To be sure his ministry had impact back in Judah, at least in the period between 593 and 587 B.C. But verse 11 indicates that his immediate audience was near at hand his fellow exiles. However, Ezekiel does not clearly distinguish between Israelites in Judah and those in Babylon. Often he seems to ignore the miles that separate the two groups. The audience is described as rebellious nations who have rebelled against Me. The plural nations may be a reference to Israel and Judah.[107] However, the term nations (goyim) usually is restricted to the heathen peoples as over against God’s people. Perhaps the word is here used contemptuously. Israel and Judah have become, by virtue of their rebelliousness against God, no better than heathen nations. The plural also points to the fact that the children of Israel at this time are not one nation, but are scattered and disunited.

[107] Fisch (SBB, p. 9) thinks the two nations intended were the two tribes Judah and Benjamin who formed the Southern Kingdom after 931 B.C. In Genesis 35:11 Israel’s tribes are called nations.

In the word rebellious which recurs in the early Chapter s of the book there may be an allusion to the insane and suicidal rebellions which fool-hardy patriots were continually plotting. Nebuchadnezzar was the God-ordained ruler of the world, and to rebel against him was to be in rebellion against the will of God. Over a dozen times Ezekiel refers to his auditors as a rebellious house, lit., house of rebellion.

As God evaluated the history of His people, He saw little or nothing to commend. Four negative qualities had characterized God’s people through the years. They were rebellious, sinful, impudent, and stubborn. The present generation had rebelled against the Lord. They had refused to adhere to strict monotheism. In their apostasy the present generation was but following the example of their fathers, for they too had transgressed against the Lord. This deplorable disobedience had continued to that very day (Ezekiel 2:3).

The sons, i.e., the present generation, are further described as being hard of face and stout of heart. The first phrase describes the brazenness of the hardened sinner who displays no shame, who has forgotten how to blush. The second phrase describes that stubborn, unyielding disposition which continues in the path of error in spite of repeated warnings and harsh chastisements.

Ezekiel’s mission field did not look promising! God wanted him to have no illusions about this work. There was little prospect for success. The important thing, however, was that Ezekiel was to preach only the word of God. His message was to be characterized by and punctuated with the phrase thus says the Lord God (Ezekiel 2:4). The Hebrew here is -adonai YHWH, My Lord Yahweh. Ezekiel frequently makes use of the double term. In English versions when the word LORD or GOD is written in all caps it is an indication that the personal name of God Yahweh is being used.[108]

[108] The four letter personal name of God in the Old Testament was YHWH, For centuries this name was not pronounced on account of reverence for it. Readers would substitute the Hebrew -adonai (Lord) for YHW-‘H. When the Hebrew word -adonai preceded the sacred name, they substituted -elohim (God). By capitalization the English translations have alerted the modern student to the use of the personal name in the original.

Ezekiel was not required to be successful, only faithful. The important thing was that these people would come to realize that a prophet had been in their midst (Ezekiel 2:5). They would be forced to recognize Ezekiel as a true prophet when his predictions of calamity came upon them.

Ezekiel 2:6-7

C. Ezekiel Charged 2:6-7

TRANSLATION

(6) But as for you, son of man, do not fear them nor be afraid of their words; for thorns[109] and thistles are with you, and you are sitting upon scorpions. Do not fear their words, and do not be dismayed at their looks, for they are a rebellious house. (7) But speak My words unto them whether they hear or refuse for they are rebellious.

[109] The Hebrew word is not elsewhere found in the Bible and is of uncertain meaning. Context favors the traditional rendering briers or thorns.

COMMENTS

Unlike Moses and Jeremiah, Ezekiel had no opportunity to protest his inability and timidity. God moved to forestall such excuses with earnest exhortation: Do not fear them nor be afraid of their words. Ezekiel would face terrible opposition. Four times in Ezekiel 2:6 God tells his prophet not to be afraid.

Such an exhortation is in order because his hearers are thorns and thistles. This preacher must have tough hide to endure the digs, scratches, abrasions and stinging sarcasm which a hostile audience heaps on him. Dwelling among those thorns and thistles are scorpions with deadly stings. There would be threats to his life. He would be pierced through on many occasions by this ungrateful and irresponsive crowd. At such times he must remember that this kind of conduct is entirely in character as far as these exiles are concerned for they are a rebellious house. For this reason Ezekiel must not fear their words or be dismayed (lit., shattered) at their looks (Ezekiel 2:6).

This section of explanation and exhortation closes with renewed exhortation to be faithful to his preaching ministry regardless of the audience reaction (Ezekiel 2:7).

Ezekiel 2:8-10

II. THE PREPARATION FOR SERVICE 2:8-3:15

Following the call to service, God begins a process of education to prepare this man for the assigned task. Three steps can be distinguished in this educational process. (1) The prophet needed to assimilate the message of God (Ezekiel 2:8 to Ezekiel 3:3); (2) he needed assurance of divine power (Ezekiel 3:4-9); and (3) he needed a correct assessment of his future congregation (Ezekiel 3:10-15).

A. Assimilation of the Word 2:8-3:3

TRANSLATION

(8) And as for you, son of man, hear that which I am about to speak unto you. Do not be rebellious like the rebellious house. Open your mouth, and eat that which I am about to give you. (9) And I saw, and behold a hand was extended unto me, and behold in it the roll of a book. (10) And he spread it before me, and it was written on front and back. And there was written on it lamentations, mourning and woe. (1) And He said unto me, Son of man, eat that which you discover; eat this roll and go speak unto the house of Israel. (2) And I opened my mouth, and he fed me this roll, (3) And he said unto me, Son of man, your belly shall eat and your inward parts shall be full with this roll which I am giving unto you. And I ate it, and it became in my mouth like honey for sweetness.

COMMENTS

A strange command is issued to Ezekiel in Ezekiel 2:8. The Lord prepares the prophet for this command by a warning not to be rebellious like the house of Israel. Then he was told to eat that which God was about to give him. Once again God forestalls any reluctance on Ezekiel’s part by these words of warning. Disobedience here would mark Ezekiel as no better than the rebellious house of Israel to which he was to preach (Ezekiel 2:8).

The stage was set for this initial test of obedience. A hand came forth to him from the throne-chariot. The hand was either that of one of the cherubim, or that of the One on the throne itself. The hand contained a roll of a book, i.e., a scroll (Ezekiel 2:9).[110] Scrolls were made of animal skins or papyrus. By sewing many pieces of these materials together, a scroll of twenty feet or more in length might be constructed. Three things are said about this scroll.

[110] Cf. Jeremiah 1:9 where in vision God stretched forth His hand and put His Word in Jeremiah’s mouth.

1. The scroll contained writing. The ancients regarded the written word as far more definite and unalterable than the spoken word. The writing on the scroll was God’s authoritative Word for the children of Israel. The writing was on the scroll before Ezekiel received it. The message he would preach originated with God. It was a written word a fixed and unchangeable divine declaration.

2. The scroll was somewhat unusual in that it contained writing on both sides. Normally scrolls were inscribed on only one side. Is there symbolic significance in this fact? Perhaps it simply means that God had a lot to say to His people through Ezekiel. On the other hand, maybe the scroll was completely in scribed so as to eliminate the possibility of Ezekiel adding anything to the divinely received message.[111] Then again, perhaps the writing on front and back symbolized the abundance of the calamities which would befall Jerusalem.[112], [113]

[111] Ellison, EMM, p. 28.

[112] Currey, BC, p. 27.

[113] Unlikely is Fineberg’s suggestion (PE, p. 26) that the front side of the scroll symbolizes truths of a more obvious nature, the backside those of a more concealed nature.

3. The content of the scroll consisted of lamentation, mourning and woe (Ezekiel 2:10).[114] Until the fall of Jerusalem in 587 B.C. Ezekiel preached a message of doom such as might be character ized as lamentation, mourning and woe. The scroll thus set forth prophetically what would shortly befall Jerusalem and Judah.

[114] Ehrlich suggests that lamentation, mourning, and woe was the heading of the scroll. Cited in Fisch, SBB, p. 12.

The command came to eat this roll. The word of God must be internalized, digested and assimilated by that one who would serve as God’s messenger.[115] Thus the eating of the scroll would symbolize the reception of the word. Coming on the heels of the command to eat the scroll is the command to go speak unto the house of Israel (Ezekiel 3:1). Immediately following the reception of the word there must be the proclamation of it.

[115] Thus while the passage clearly teaches verbal inspiration, it does not set forth mechanical dictation. The message had to be assimilated before annunciated in the prophet’s own unique way.

Ezekiel attempted to comply with the Lord’s command. He took the first step. He opened his mouth. At this point the gracious God intervened and aided in the consumption of the document (Ezekiel 2:2). Further encouragement came from the Lord to the effect that Ezekiel should swallow and digest the scroll that he had been given. Ezekiel complied. Much to his surprise he found that this scroll tasted sweet like honey (Ezekiel 2:3). This sweetness in no way indicates that Ezekiel took some morbid delight in his message of doom. Rather the sweetness of the scroll lay in the fact that it was the Word of God.[116]

[116] Cf. Psalms 19:10; Psalms 119:103: Jeremiah 15:16.

It is scarcely necessary to say that Ezekiel did not actually eat a literal scroll. This action was done in a vision. A person does strange things in dreams, and so it was also in this heaven-sent vision, The point is that Ezekiel must familiarize himself with the word of God by reading the scroll as eagerly and attentively as one eats food to satisfy hunger. The fact that God caused him to eat the scroll may point to supernatural aid which the prophet received in comprehending and mentally preserving the minutest detail of this unpleasant message.