Ezekiel 34

Ezekiel 34:1

The Wheels and Their Movement

After the wings, the wheels of the living beings are now described. The wings are for the heaven, the wheels for the earth. Every living being has “one wheel on the earth beside” him (Ezekiel 1:15). The wheels connect the throne chariot to the earth. A wheel indicates that the throne of God is not static, but dynamic. There is no standstill. Everything is in motion and progress, moving toward God’s purpose.

The wheels are “on the earth”. This means that God is making His way on earth. He determines the course of history and events. He is the One Who was and is, and also the One Who is to come, in which we see His acting (Revelation 1:8).

The wheels point to the rotation of time, with the rotation done by God. God is the acting God. He created heaven and earth, but then did not leave them to themselves. He has been continually upholding creation since its creation “by the word of His power” (Hebrews 1:3). In the word “upholding” there is movement. He upholds and brings the creation to His purpose.

The wheels shine “like sparkling beryl” (Ezekiel 1:16). A beryl is a precious stone. It is the first stone of the fourth row of precious stones on the high priest’s breastplate (Exodus 28:20; Exodus 39:13). This brings to mind the Gospel of John, the fourth gospel. In it we see the heavenly Man, God the Son, on earth. The color of the beryl is blue-green.

Ezekiel sees “the appearance of the wheels”, a view, but also their “workmanship” how they were made, the construction, the composition. It is “as if one wheel were within another” wheel. As a result, it sometimes seems that the wheels are running against each other. It can seem that way in our lives, too, at times. But the wheels interlock like the wheels of a clock, in which there are also cogs that turn in opposite directions, yet they cooperate to make the hands move forward. So it is with the ways of God. They always interlock and never interfere with each other, but always work together to achieve God’s purpose in history and also in our lives.

The wheels of God’s throne can go in all directions, but they do not turn (Ezekiel 1:17). That they can go in all directions does not mean that there is arbitrariness or, as we say, that something can still go in all directions, with which we say we are uncertain about its course. This is not the case with God. He determines the way and knows no limitations in His actions. He knows the best way for everyone and everything and that through time. Time is also in His hands. We see an impressive example of God’s government throughout Joseph’s history (Genesis 37-50). Everything that happened to Joseph was so governed by God in order to accomplish His purpose with him. It is the same way in our lives.

When God acts, He never has to go back on it (Numbers 23:19a). His work is always perfect, “for all His ways are just” (Deuteronomy 32:4a). We see an illustration of this in the chariots of the nations that cannot go where they want to go because they are “between the two mountains” of “bronze” (Zechariah 6:1). This means that God determines the course of those chariots.

We cannot check out God in this. His ways are “lofty” (Ezekiel 1:18), as the sky. His way is in the sanctuary in heaven and therefore higher than our ways (cf. Isaiah 55:9). When we see this, God’s ways are “awesome” to us, that is, they inspire in us fear or awe of Him. This is also right and proper. We feel our futility in the light of His sovereignty and glory.

Furthermore, we see that “the rims of all four” of the wheels are “full of eyes round about”. This indicates that God’s government is not carried out blindly or depends on coincidences, but that God performs all His governmental acts with insight. He knows how to perfectly connect all His actions with each other so that He gets where He wants to go. This also applies to all the actions of all people and all nations. He is omniscient, and His eyes roam the whole earth to act according to His wisdom for the benefit of His own (2 Chronicles 16:9a; Proverbs 15:3).

The wheels are inseparable from the living beings (Ezekiel 1:19). It is not the wheels that determine the way, but the living beings. The wheels are the means by which the living beings move. The living beings that bear God’s throne determine the way. The wheels point to the way that God’s government is going. Sometimes the chariot of God’s government is lifted from the earth. This indicates that there are times when God withdraws and leaves man to himself (Isaiah 18:4; Hosea 5:15), but without losing control of the earth in the slightest degree. He remains hovering above it, as it were.

The living beings are governed by the Spirit of God (Ezekiel 1:20). The Spirit is the active Person. Through Him, God and Christ do everything. We see this from the very beginning of the Bible (Genesis 1:2). The Spirit works in the living beings, who go where the Spirit wants them to go. There is no reluctance or hesitation. Everything is certain.

Once again the unity of the living beings and the wheels is emphasized (Ezekiel 1:21). Both go or stand still. We also see this complete unity between the living beings and the wheels when the living beings rise from the earth, for then the wheels rise “close beside them”. This is because the Spirit not only governs the living beings, but also the wheels. Everything in the government of God, everything concerning the throne of God, is perfectly harmonious because the Spirit of God directs everything. All means are at His disposal and He determines which ones He uses and when.

Ezekiel 34:2

The Wheels and Their Movement

After the wings, the wheels of the living beings are now described. The wings are for the heaven, the wheels for the earth. Every living being has “one wheel on the earth beside” him (Ezekiel 1:15). The wheels connect the throne chariot to the earth. A wheel indicates that the throne of God is not static, but dynamic. There is no standstill. Everything is in motion and progress, moving toward God’s purpose.

The wheels are “on the earth”. This means that God is making His way on earth. He determines the course of history and events. He is the One Who was and is, and also the One Who is to come, in which we see His acting (Revelation 1:8).

The wheels point to the rotation of time, with the rotation done by God. God is the acting God. He created heaven and earth, but then did not leave them to themselves. He has been continually upholding creation since its creation “by the word of His power” (Hebrews 1:3). In the word “upholding” there is movement. He upholds and brings the creation to His purpose.

The wheels shine “like sparkling beryl” (Ezekiel 1:16). A beryl is a precious stone. It is the first stone of the fourth row of precious stones on the high priest’s breastplate (Exodus 28:20; Exodus 39:13). This brings to mind the Gospel of John, the fourth gospel. In it we see the heavenly Man, God the Son, on earth. The color of the beryl is blue-green.

Ezekiel sees “the appearance of the wheels”, a view, but also their “workmanship” how they were made, the construction, the composition. It is “as if one wheel were within another” wheel. As a result, it sometimes seems that the wheels are running against each other. It can seem that way in our lives, too, at times. But the wheels interlock like the wheels of a clock, in which there are also cogs that turn in opposite directions, yet they cooperate to make the hands move forward. So it is with the ways of God. They always interlock and never interfere with each other, but always work together to achieve God’s purpose in history and also in our lives.

The wheels of God’s throne can go in all directions, but they do not turn (Ezekiel 1:17). That they can go in all directions does not mean that there is arbitrariness or, as we say, that something can still go in all directions, with which we say we are uncertain about its course. This is not the case with God. He determines the way and knows no limitations in His actions. He knows the best way for everyone and everything and that through time. Time is also in His hands. We see an impressive example of God’s government throughout Joseph’s history (Genesis 37-50). Everything that happened to Joseph was so governed by God in order to accomplish His purpose with him. It is the same way in our lives.

When God acts, He never has to go back on it (Numbers 23:19a). His work is always perfect, “for all His ways are just” (Deuteronomy 32:4a). We see an illustration of this in the chariots of the nations that cannot go where they want to go because they are “between the two mountains” of “bronze” (Zechariah 6:1). This means that God determines the course of those chariots.

We cannot check out God in this. His ways are “lofty” (Ezekiel 1:18), as the sky. His way is in the sanctuary in heaven and therefore higher than our ways (cf. Isaiah 55:9). When we see this, God’s ways are “awesome” to us, that is, they inspire in us fear or awe of Him. This is also right and proper. We feel our futility in the light of His sovereignty and glory.

Furthermore, we see that “the rims of all four” of the wheels are “full of eyes round about”. This indicates that God’s government is not carried out blindly or depends on coincidences, but that God performs all His governmental acts with insight. He knows how to perfectly connect all His actions with each other so that He gets where He wants to go. This also applies to all the actions of all people and all nations. He is omniscient, and His eyes roam the whole earth to act according to His wisdom for the benefit of His own (2 Chronicles 16:9a; Proverbs 15:3).

The wheels are inseparable from the living beings (Ezekiel 1:19). It is not the wheels that determine the way, but the living beings. The wheels are the means by which the living beings move. The living beings that bear God’s throne determine the way. The wheels point to the way that God’s government is going. Sometimes the chariot of God’s government is lifted from the earth. This indicates that there are times when God withdraws and leaves man to himself (Isaiah 18:4; Hosea 5:15), but without losing control of the earth in the slightest degree. He remains hovering above it, as it were.

The living beings are governed by the Spirit of God (Ezekiel 1:20). The Spirit is the active Person. Through Him, God and Christ do everything. We see this from the very beginning of the Bible (Genesis 1:2). The Spirit works in the living beings, who go where the Spirit wants them to go. There is no reluctance or hesitation. Everything is certain.

Once again the unity of the living beings and the wheels is emphasized (Ezekiel 1:21). Both go or stand still. We also see this complete unity between the living beings and the wheels when the living beings rise from the earth, for then the wheels rise “close beside them”. This is because the Spirit not only governs the living beings, but also the wheels. Everything in the government of God, everything concerning the throne of God, is perfectly harmonious because the Spirit of God directs everything. All means are at His disposal and He determines which ones He uses and when.

Ezekiel 34:3

The Wheels and Their Movement

After the wings, the wheels of the living beings are now described. The wings are for the heaven, the wheels for the earth. Every living being has “one wheel on the earth beside” him (Ezekiel 1:15). The wheels connect the throne chariot to the earth. A wheel indicates that the throne of God is not static, but dynamic. There is no standstill. Everything is in motion and progress, moving toward God’s purpose.

The wheels are “on the earth”. This means that God is making His way on earth. He determines the course of history and events. He is the One Who was and is, and also the One Who is to come, in which we see His acting (Revelation 1:8).

The wheels point to the rotation of time, with the rotation done by God. God is the acting God. He created heaven and earth, but then did not leave them to themselves. He has been continually upholding creation since its creation “by the word of His power” (Hebrews 1:3). In the word “upholding” there is movement. He upholds and brings the creation to His purpose.

The wheels shine “like sparkling beryl” (Ezekiel 1:16). A beryl is a precious stone. It is the first stone of the fourth row of precious stones on the high priest’s breastplate (Exodus 28:20; Exodus 39:13). This brings to mind the Gospel of John, the fourth gospel. In it we see the heavenly Man, God the Son, on earth. The color of the beryl is blue-green.

Ezekiel sees “the appearance of the wheels”, a view, but also their “workmanship” how they were made, the construction, the composition. It is “as if one wheel were within another” wheel. As a result, it sometimes seems that the wheels are running against each other. It can seem that way in our lives, too, at times. But the wheels interlock like the wheels of a clock, in which there are also cogs that turn in opposite directions, yet they cooperate to make the hands move forward. So it is with the ways of God. They always interlock and never interfere with each other, but always work together to achieve God’s purpose in history and also in our lives.

The wheels of God’s throne can go in all directions, but they do not turn (Ezekiel 1:17). That they can go in all directions does not mean that there is arbitrariness or, as we say, that something can still go in all directions, with which we say we are uncertain about its course. This is not the case with God. He determines the way and knows no limitations in His actions. He knows the best way for everyone and everything and that through time. Time is also in His hands. We see an impressive example of God’s government throughout Joseph’s history (Genesis 37-50). Everything that happened to Joseph was so governed by God in order to accomplish His purpose with him. It is the same way in our lives.

When God acts, He never has to go back on it (Numbers 23:19a). His work is always perfect, “for all His ways are just” (Deuteronomy 32:4a). We see an illustration of this in the chariots of the nations that cannot go where they want to go because they are “between the two mountains” of “bronze” (Zechariah 6:1). This means that God determines the course of those chariots.

We cannot check out God in this. His ways are “lofty” (Ezekiel 1:18), as the sky. His way is in the sanctuary in heaven and therefore higher than our ways (cf. Isaiah 55:9). When we see this, God’s ways are “awesome” to us, that is, they inspire in us fear or awe of Him. This is also right and proper. We feel our futility in the light of His sovereignty and glory.

Furthermore, we see that “the rims of all four” of the wheels are “full of eyes round about”. This indicates that God’s government is not carried out blindly or depends on coincidences, but that God performs all His governmental acts with insight. He knows how to perfectly connect all His actions with each other so that He gets where He wants to go. This also applies to all the actions of all people and all nations. He is omniscient, and His eyes roam the whole earth to act according to His wisdom for the benefit of His own (2 Chronicles 16:9a; Proverbs 15:3).

The wheels are inseparable from the living beings (Ezekiel 1:19). It is not the wheels that determine the way, but the living beings. The wheels are the means by which the living beings move. The living beings that bear God’s throne determine the way. The wheels point to the way that God’s government is going. Sometimes the chariot of God’s government is lifted from the earth. This indicates that there are times when God withdraws and leaves man to himself (Isaiah 18:4; Hosea 5:15), but without losing control of the earth in the slightest degree. He remains hovering above it, as it were.

The living beings are governed by the Spirit of God (Ezekiel 1:20). The Spirit is the active Person. Through Him, God and Christ do everything. We see this from the very beginning of the Bible (Genesis 1:2). The Spirit works in the living beings, who go where the Spirit wants them to go. There is no reluctance or hesitation. Everything is certain.

Once again the unity of the living beings and the wheels is emphasized (Ezekiel 1:21). Both go or stand still. We also see this complete unity between the living beings and the wheels when the living beings rise from the earth, for then the wheels rise “close beside them”. This is because the Spirit not only governs the living beings, but also the wheels. Everything in the government of God, everything concerning the throne of God, is perfectly harmonious because the Spirit of God directs everything. All means are at His disposal and He determines which ones He uses and when.

Ezekiel 34:4

Under the Expanse

Then Ezekiel sees above the heads of the living beings a kind of an expanse (Ezekiel 1:22). That expanse recalls the second day of creation, when God made the expanse (Genesis 1:6-8). We can think of this expanse as the celestial expanse visible to us. Its brilliance reminds Ezekiel of “the awesome gleam of crystal” (cf. Revelation 4:6a; Revelation 22:1). It sparkles and shines and is transparent and solid. It is an overwhelming sight of God’s firm government over the whole earth, in which there is nothing that defiles. Water can be defiled, but nothing can affect the purity and brilliance of crystal.

Again Ezekiel describes the wings of the living beings (Ezekiel 1:23), which are here brought into direct connection with this expanse. The wheels are not mentioned, for we are close to heaven, where the government has its origin. The wings are stretched out “straight, one toward the other”; they are straight, as are the legs and way they go (Ezekiel 1:7; 12). This shows that all God’s ways in heaven and His ways on earth are straight. God’s government over the angels in heaven is just as straight as His government over men on earth.

In addition to having their wings stretched out straight, one toward the other, they also cover their bodies with them. They work harmoniously together to uphold God’s law. In covering themselves “on the one side and on the other”, we see that they are forgetting themselves both as to their future (“one side” or “before”) and as to their past (“the other” side or “behind”) (cf. Isaiah 6:2).

In the previous verses Ezekiel has seen certain things, but now he also hears something (Ezekiel 1:24). When the living beings use their wings to go, it sounds “like the sound of abundant waters” (cf. Ezekiel 43:2), in which “the voice of the Almighty” resounds (cf. Revelation 1:15b). His voice sounds like thunder (Job 37:4; Psalms 29:3-4). The sound is reminiscent of “tumult”, hubbub, and of “the sound of an army camp”. All of these comparisons that Ezekiel uses to describe what he hears are in keeping with the whole description of God’s government.

Ezekiel hears the sound as long as the living beings are going and thus using their wings. When they stand still, they do not use their wings and drop them. Then it becomes silent. The living beings stand at rest, ready to receive and carry out the next command.

In the silence, a voice is heard from above the expanse (Ezekiel 1:25). Once more the attitude of calm of the living beings is pointed out, by which the silence has come. This attitude of rest and silence and also reverence is important to be able to listen to the voice that is now going to speak.

Ezekiel 34:5

Under the Expanse

Then Ezekiel sees above the heads of the living beings a kind of an expanse (Ezekiel 1:22). That expanse recalls the second day of creation, when God made the expanse (Genesis 1:6-8). We can think of this expanse as the celestial expanse visible to us. Its brilliance reminds Ezekiel of “the awesome gleam of crystal” (cf. Revelation 4:6a; Revelation 22:1). It sparkles and shines and is transparent and solid. It is an overwhelming sight of God’s firm government over the whole earth, in which there is nothing that defiles. Water can be defiled, but nothing can affect the purity and brilliance of crystal.

Again Ezekiel describes the wings of the living beings (Ezekiel 1:23), which are here brought into direct connection with this expanse. The wheels are not mentioned, for we are close to heaven, where the government has its origin. The wings are stretched out “straight, one toward the other”; they are straight, as are the legs and way they go (Ezekiel 1:7; 12). This shows that all God’s ways in heaven and His ways on earth are straight. God’s government over the angels in heaven is just as straight as His government over men on earth.

In addition to having their wings stretched out straight, one toward the other, they also cover their bodies with them. They work harmoniously together to uphold God’s law. In covering themselves “on the one side and on the other”, we see that they are forgetting themselves both as to their future (“one side” or “before”) and as to their past (“the other” side or “behind”) (cf. Isaiah 6:2).

In the previous verses Ezekiel has seen certain things, but now he also hears something (Ezekiel 1:24). When the living beings use their wings to go, it sounds “like the sound of abundant waters” (cf. Ezekiel 43:2), in which “the voice of the Almighty” resounds (cf. Revelation 1:15b). His voice sounds like thunder (Job 37:4; Psalms 29:3-4). The sound is reminiscent of “tumult”, hubbub, and of “the sound of an army camp”. All of these comparisons that Ezekiel uses to describe what he hears are in keeping with the whole description of God’s government.

Ezekiel hears the sound as long as the living beings are going and thus using their wings. When they stand still, they do not use their wings and drop them. Then it becomes silent. The living beings stand at rest, ready to receive and carry out the next command.

In the silence, a voice is heard from above the expanse (Ezekiel 1:25). Once more the attitude of calm of the living beings is pointed out, by which the silence has come. This attitude of rest and silence and also reverence is important to be able to listen to the voice that is now going to speak.

Ezekiel 34:6

Under the Expanse

Then Ezekiel sees above the heads of the living beings a kind of an expanse (Ezekiel 1:22). That expanse recalls the second day of creation, when God made the expanse (Genesis 1:6-8). We can think of this expanse as the celestial expanse visible to us. Its brilliance reminds Ezekiel of “the awesome gleam of crystal” (cf. Revelation 4:6a; Revelation 22:1). It sparkles and shines and is transparent and solid. It is an overwhelming sight of God’s firm government over the whole earth, in which there is nothing that defiles. Water can be defiled, but nothing can affect the purity and brilliance of crystal.

Again Ezekiel describes the wings of the living beings (Ezekiel 1:23), which are here brought into direct connection with this expanse. The wheels are not mentioned, for we are close to heaven, where the government has its origin. The wings are stretched out “straight, one toward the other”; they are straight, as are the legs and way they go (Ezekiel 1:7; 12). This shows that all God’s ways in heaven and His ways on earth are straight. God’s government over the angels in heaven is just as straight as His government over men on earth.

In addition to having their wings stretched out straight, one toward the other, they also cover their bodies with them. They work harmoniously together to uphold God’s law. In covering themselves “on the one side and on the other”, we see that they are forgetting themselves both as to their future (“one side” or “before”) and as to their past (“the other” side or “behind”) (cf. Isaiah 6:2).

In the previous verses Ezekiel has seen certain things, but now he also hears something (Ezekiel 1:24). When the living beings use their wings to go, it sounds “like the sound of abundant waters” (cf. Ezekiel 43:2), in which “the voice of the Almighty” resounds (cf. Revelation 1:15b). His voice sounds like thunder (Job 37:4; Psalms 29:3-4). The sound is reminiscent of “tumult”, hubbub, and of “the sound of an army camp”. All of these comparisons that Ezekiel uses to describe what he hears are in keeping with the whole description of God’s government.

Ezekiel hears the sound as long as the living beings are going and thus using their wings. When they stand still, they do not use their wings and drop them. Then it becomes silent. The living beings stand at rest, ready to receive and carry out the next command.

In the silence, a voice is heard from above the expanse (Ezekiel 1:25). Once more the attitude of calm of the living beings is pointed out, by which the silence has come. This attitude of rest and silence and also reverence is important to be able to listen to the voice that is now going to speak.

Ezekiel 34:7

Under the Expanse

Then Ezekiel sees above the heads of the living beings a kind of an expanse (Ezekiel 1:22). That expanse recalls the second day of creation, when God made the expanse (Genesis 1:6-8). We can think of this expanse as the celestial expanse visible to us. Its brilliance reminds Ezekiel of “the awesome gleam of crystal” (cf. Revelation 4:6a; Revelation 22:1). It sparkles and shines and is transparent and solid. It is an overwhelming sight of God’s firm government over the whole earth, in which there is nothing that defiles. Water can be defiled, but nothing can affect the purity and brilliance of crystal.

Again Ezekiel describes the wings of the living beings (Ezekiel 1:23), which are here brought into direct connection with this expanse. The wheels are not mentioned, for we are close to heaven, where the government has its origin. The wings are stretched out “straight, one toward the other”; they are straight, as are the legs and way they go (Ezekiel 1:7; 12). This shows that all God’s ways in heaven and His ways on earth are straight. God’s government over the angels in heaven is just as straight as His government over men on earth.

In addition to having their wings stretched out straight, one toward the other, they also cover their bodies with them. They work harmoniously together to uphold God’s law. In covering themselves “on the one side and on the other”, we see that they are forgetting themselves both as to their future (“one side” or “before”) and as to their past (“the other” side or “behind”) (cf. Isaiah 6:2).

In the previous verses Ezekiel has seen certain things, but now he also hears something (Ezekiel 1:24). When the living beings use their wings to go, it sounds “like the sound of abundant waters” (cf. Ezekiel 43:2), in which “the voice of the Almighty” resounds (cf. Revelation 1:15b). His voice sounds like thunder (Job 37:4; Psalms 29:3-4). The sound is reminiscent of “tumult”, hubbub, and of “the sound of an army camp”. All of these comparisons that Ezekiel uses to describe what he hears are in keeping with the whole description of God’s government.

Ezekiel hears the sound as long as the living beings are going and thus using their wings. When they stand still, they do not use their wings and drop them. Then it becomes silent. The living beings stand at rest, ready to receive and carry out the next command.

In the silence, a voice is heard from above the expanse (Ezekiel 1:25). Once more the attitude of calm of the living beings is pointed out, by which the silence has come. This attitude of rest and silence and also reverence is important to be able to listen to the voice that is now going to speak.

Ezekiel 34:8

Above the Expanse

In these verses we are taken even higher. We are now “above the expanse” (Ezekiel 1:26). Before Ezekiel hears the voice speak, he sees something above the expanse that is above the heads of the living beings. He has already been vague in describing everything he has seen, but now he becomes even vaguer. Again and again the words “something resembling” or “in appearance” or “the appearance of the likeness” recur. What and Who he sees is God on the throne of His glory. But how could a human being fully perceive and describe that?

The first thing Ezekiel should think of when he sees above the expanse is “something …, like lapis lazuli in appearance”. Lapis lazuli or sapphire stone [Hebrew: eben-sappir] is a precious, transparent blue gemstone. It is one of the most precious gemstones. The color blue is so characteristic of this stone that in the past all blue stones were called ‘sapphire’. The sapphire is the second stone of the second row of precious stones on the high priest’s breastplate (Exodus 28:18; Exodus 39:11). The blue sapphire is an allusion to heavenly things. This brilliant blue color radiates from “something resembling a throne”. On what resembles a throne, he perceives “a figure with the appearance of a man”. When God appears, it is in the form of a Man.

Here we see that the world is ruled by a Man in glory. From what Ezekiel saw only vaguely, we know the reality. We know that the Father gave the Lord Jesus, as Man, authority to execute judgment (John 5:27; Acts 17:31), and that He has been given “all authority … in heaven and on earth” (Matthew 28:18). He is the Son of Man to Whom all things are subject, although we do not see that at this time. But we see Him in heaven, crowned with honor and glory (Hebrews 2:8b-9)!

His government is reminiscent of “glowing metal” (Ezekiel 1:27). All iniquity He will destroy with the fire of judgment that comes from Him. His whole stature, “of His loins and upward” and “of His loins and downward” looks “like fire; and [there was] a radiance around Him”. He is the Man Who is in connection with heaven (“His loins and upward”) and makes His way on earth (“His loins and downward”) in righteousness. The loins represent the strength needed to walk. In Ezekiel, He goes His way in judgment, just as He once went His way on earth in grace and humiliation.

The vision ends not with the appearance of Christ as Judge of the whole earth, but with “the appearance of the rainbow” (Ezekiel 1:28). This impressively points to God’s grace that is present even in the execution of His righteous judgments (Genesis 9:12-17; Revelation 4:3). He in wrath remembers mercy (Habakkuk 3:2). This is a great comfort to us when, in God’s governing ways with us, we go through great trials. God’s government for His own is always mixed with mercy. Always Christ will fulfill His promise that He will be with us “always, even to the end of the age” (Matthew 28:20).

Then it dawns on Ezekiel that “the appearance of the likeness” is that “of the glory of the LORD”. The sight of the glory of God in judgment and mercy makes him fall on his face. We see such a reaction with Daniel and John (Daniel 8:17; Daniel 10:8-9; Revelation 1:17). It is hoped that we too will know moments when, overwhelmed by the greatness and majesty of God, we fall on our faces and worship Him.

In that attitude of awe and worship, God can speak to Ezekiel – and to us as well. Until now he has only heard sound; now he hears a voice speaking words he can understand. God’s speaking is evidence that He is interfering with us.

Ezekiel 34:9

Above the Expanse

In these verses we are taken even higher. We are now “above the expanse” (Ezekiel 1:26). Before Ezekiel hears the voice speak, he sees something above the expanse that is above the heads of the living beings. He has already been vague in describing everything he has seen, but now he becomes even vaguer. Again and again the words “something resembling” or “in appearance” or “the appearance of the likeness” recur. What and Who he sees is God on the throne of His glory. But how could a human being fully perceive and describe that?

The first thing Ezekiel should think of when he sees above the expanse is “something …, like lapis lazuli in appearance”. Lapis lazuli or sapphire stone [Hebrew: eben-sappir] is a precious, transparent blue gemstone. It is one of the most precious gemstones. The color blue is so characteristic of this stone that in the past all blue stones were called ‘sapphire’. The sapphire is the second stone of the second row of precious stones on the high priest’s breastplate (Exodus 28:18; Exodus 39:11). The blue sapphire is an allusion to heavenly things. This brilliant blue color radiates from “something resembling a throne”. On what resembles a throne, he perceives “a figure with the appearance of a man”. When God appears, it is in the form of a Man.

Here we see that the world is ruled by a Man in glory. From what Ezekiel saw only vaguely, we know the reality. We know that the Father gave the Lord Jesus, as Man, authority to execute judgment (John 5:27; Acts 17:31), and that He has been given “all authority … in heaven and on earth” (Matthew 28:18). He is the Son of Man to Whom all things are subject, although we do not see that at this time. But we see Him in heaven, crowned with honor and glory (Hebrews 2:8b-9)!

His government is reminiscent of “glowing metal” (Ezekiel 1:27). All iniquity He will destroy with the fire of judgment that comes from Him. His whole stature, “of His loins and upward” and “of His loins and downward” looks “like fire; and [there was] a radiance around Him”. He is the Man Who is in connection with heaven (“His loins and upward”) and makes His way on earth (“His loins and downward”) in righteousness. The loins represent the strength needed to walk. In Ezekiel, He goes His way in judgment, just as He once went His way on earth in grace and humiliation.

The vision ends not with the appearance of Christ as Judge of the whole earth, but with “the appearance of the rainbow” (Ezekiel 1:28). This impressively points to God’s grace that is present even in the execution of His righteous judgments (Genesis 9:12-17; Revelation 4:3). He in wrath remembers mercy (Habakkuk 3:2). This is a great comfort to us when, in God’s governing ways with us, we go through great trials. God’s government for His own is always mixed with mercy. Always Christ will fulfill His promise that He will be with us “always, even to the end of the age” (Matthew 28:20).

Then it dawns on Ezekiel that “the appearance of the likeness” is that “of the glory of the LORD”. The sight of the glory of God in judgment and mercy makes him fall on his face. We see such a reaction with Daniel and John (Daniel 8:17; Daniel 10:8-9; Revelation 1:17). It is hoped that we too will know moments when, overwhelmed by the greatness and majesty of God, we fall on our faces and worship Him.

In that attitude of awe and worship, God can speak to Ezekiel – and to us as well. Until now he has only heard sound; now he hears a voice speaking words he can understand. God’s speaking is evidence that He is interfering with us.

Ezekiel 34:10

Above the Expanse

In these verses we are taken even higher. We are now “above the expanse” (Ezekiel 1:26). Before Ezekiel hears the voice speak, he sees something above the expanse that is above the heads of the living beings. He has already been vague in describing everything he has seen, but now he becomes even vaguer. Again and again the words “something resembling” or “in appearance” or “the appearance of the likeness” recur. What and Who he sees is God on the throne of His glory. But how could a human being fully perceive and describe that?

The first thing Ezekiel should think of when he sees above the expanse is “something …, like lapis lazuli in appearance”. Lapis lazuli or sapphire stone [Hebrew: eben-sappir] is a precious, transparent blue gemstone. It is one of the most precious gemstones. The color blue is so characteristic of this stone that in the past all blue stones were called ‘sapphire’. The sapphire is the second stone of the second row of precious stones on the high priest’s breastplate (Exodus 28:18; Exodus 39:11). The blue sapphire is an allusion to heavenly things. This brilliant blue color radiates from “something resembling a throne”. On what resembles a throne, he perceives “a figure with the appearance of a man”. When God appears, it is in the form of a Man.

Here we see that the world is ruled by a Man in glory. From what Ezekiel saw only vaguely, we know the reality. We know that the Father gave the Lord Jesus, as Man, authority to execute judgment (John 5:27; Acts 17:31), and that He has been given “all authority … in heaven and on earth” (Matthew 28:18). He is the Son of Man to Whom all things are subject, although we do not see that at this time. But we see Him in heaven, crowned with honor and glory (Hebrews 2:8b-9)!

His government is reminiscent of “glowing metal” (Ezekiel 1:27). All iniquity He will destroy with the fire of judgment that comes from Him. His whole stature, “of His loins and upward” and “of His loins and downward” looks “like fire; and [there was] a radiance around Him”. He is the Man Who is in connection with heaven (“His loins and upward”) and makes His way on earth (“His loins and downward”) in righteousness. The loins represent the strength needed to walk. In Ezekiel, He goes His way in judgment, just as He once went His way on earth in grace and humiliation.

The vision ends not with the appearance of Christ as Judge of the whole earth, but with “the appearance of the rainbow” (Ezekiel 1:28). This impressively points to God’s grace that is present even in the execution of His righteous judgments (Genesis 9:12-17; Revelation 4:3). He in wrath remembers mercy (Habakkuk 3:2). This is a great comfort to us when, in God’s governing ways with us, we go through great trials. God’s government for His own is always mixed with mercy. Always Christ will fulfill His promise that He will be with us “always, even to the end of the age” (Matthew 28:20).

Then it dawns on Ezekiel that “the appearance of the likeness” is that “of the glory of the LORD”. The sight of the glory of God in judgment and mercy makes him fall on his face. We see such a reaction with Daniel and John (Daniel 8:17; Daniel 10:8-9; Revelation 1:17). It is hoped that we too will know moments when, overwhelmed by the greatness and majesty of God, we fall on our faces and worship Him.

In that attitude of awe and worship, God can speak to Ezekiel – and to us as well. Until now he has only heard sound; now he hears a voice speaking words he can understand. God’s speaking is evidence that He is interfering with us.

Ezekiel 34:12

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:13

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:14

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:15

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:16

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:17

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:18

The Calling of Ezekiel

When God gives someone a vision of His glory, it is always for a purpose: He wants to make man acquainted with His will and purpose. With the vision, God also makes it clear what man is to do with the vision. When Ezekiel lies in worship before God, God tells him to get up again, because He wants to speak to him (Ezekiel 2:1).

This order is also important for us. When we are in worship in the sanctuary, the Lord can give us a mission to the outside world. We must first see the glory of the Lord Jesus in the sanctuary – which happens through the reading of Scripture – and then we can go out on His behalf and witness to Him there. These are the two forms of priestly service we have, which Peter writes about (1 Peter 2:5; 9). After worship in the sanctuary comes public service.

The LORD addresses Ezekiel as “son of man”, or “son of Adam” (Ezekiel 2:3). This is the first word that the Person on the throne says to Ezekiel, a word that indicates a contrast to that glorious and mighty God. Compared to Him, Ezekiel is but a weak, mortal son of Adam.

The name “son of man” is typical of this book. It occurs more than 90 times and always refers to Ezekiel. The name is also never used for any other prophet. It means that he is simply human. At the same time, Ezekiel in his ministry is a type of Christ. The Lord Jesus, Who is also often called Son of Man, is Man, remembering that He is unique as a Man, for He is without sin through His conception by the Holy Spirit (Luke 1:35; Hebrews 4:15).

It is an impressive grace that God wants to send this son of man to His people, and not the awesome living beings of Ezekiel 1. The public presence of these living beings in the midst of the people would result in an instantaneous annihilation of the rebellious people. Therefore, God sends Ezekiel as the “son of man”, so that in him we see again a beautiful picture of Christ in His life on earth in the midst of the same rebellious people. He, Who in Himself is “too pure to approve evil” (Habakkuk 1:13a), comes to a thoroughly sinful people to redeem them.

It seems as if Ezekiel himself has no power to rise. The Spirit Who controls the living beings in Ezekiel 1 (Ezekiel 1:20) enters the prophet (Ezekiel 2:2). This is not to dwell in him permanently. Nor is he just now coming to faith. The Spirit only dwells in the believer after Pentecost. That happens once a person has believed the gospel of his salvation (Ephesians 1:13). In the Old Testament, He works in the believer. For this, He comes temporarily in or about him to enable him to do a certain service.

Ezekiel is commanded to go to the Israelites, whom the LORD calls “a rebellious people” because they “have rebelled against” Him. They are not just rebellious once either, but their entire life and history exhibit this behavior, “to this very day”, which is this day when the LORD speaks to Ezekiel here.

The word “peoples” – Hebrew gojim – is used by the Jews with contempt for the nations who do not serve the LORD and have no relationship with Him. The LORD now uses that name for His people who have departed from Him and have become like the nations. This makes Ezekiel’s service necessary and also difficult.

The Israelites have been called so many times to repent of their wicked ways, but they “are stubborn and obstinate children” (Ezekiel 2:4). They are not an audience that is easily approached and open to a word from the LORD. The LORD does not present Ezekiel with a more beautiful picture than it is.

Ezekiel must go to this shameless and hard-learned people and say to them: “Thus says the Lord GOD.” He comes not with a message of his own but with that of Adonai Yahweh. “Lord”, Adonai, is the name of God as the sovereign Lord Who governs all things. “GOD”, Yahweh, is the name of God that points to His covenant relationship with His people.

We encounter this double name often in this book. It is a reminder that the LORD still loves His chosen people and will finally bless them. For us, that name means that He is above all our difficulties and directs the course of our lives in every detail. He loves us and has thoughts of peace over us.

Ezekiel should not count on a warm welcome for his message, “for they are a rebellious house” (Ezekiel 2:5). The word “for” indicates that he knows this too. The primary issue, however, is not whether they are listening or not, but that they will have to acknowledge that a prophet has been in their midst (cf. Ezekiel 33:33). They will be without excuse when God judges them for their sins. Then they will have to acknowledge that he has been a true prophet (Deuteronomy 18:21-22; Jeremiah 28:9).

That Ezekiel, an ordinary human, will not meet willing listeners for his message is evident from the words of encouragement God speaks to him (Ezekiel 2:6). He is not to be afraid of them nor of what they say. This is said by God no less than four times in this verse. They will make life very difficult for him. God compares these people to “thistles and thorns” and “scorpions”. Those are terrifying designations.

Thistles and thorns are the result of the fall into sin (Genesis 3:18). Scorpions cause intense pain when they sting someone, which they do with the poison sting on their abdomen. Ezekiel is surrounded by people who exhibit these characteristics. Any contact with these people causes him pain. The Lord Jesus felt this in a perfect way (Psalms 57:4). Ezekiel should not be intimidated by them, not by their mean words and not by their looks full of hatred.

Undaunted, he must speak the words of the LORD, “My words”, to them (Ezekiel 2:7). How they respond is not his business. The power of God’s words must sound to those who are “rebellious”. From this it is clear that he should not count on them to listen to him. In doing so, they reject not him, but the LORD, in Whose Name he comes and Whose words he speaks (cf. 1 Samuel 8:7).

We, too, live in a part of the world where the Word of God has often sounded, but where people are increasingly clearly rejecting this Word. This applies not only to the world without God, but also to the so-called Christian world. When we speak to people, there is mainly rejection. Yet we must preach in the Name of the Lord because we know “the fear of the Lord” (2 Corinthians 5:11). “The love of Christ controls us” (2 Corinthians 5:14) to do so.

Ezekiel 34:19

The Scroll

Before Ezekiel carries out the command, God tells him to listen to what He speaks to him (Ezekiel 2:8). First listen and then speak. How will we know what to speak if we do not listen first? God warns Ezekiel not to have the same rebellious mind as the people. If he does, he will not be able to perform the service assigned to him. He must be careful not to react in the same way as the people. Therefore, in obedience, he must open his mouth and eat what God gives him.

Eating indicates identification with the message. God’s message to the people must first pass through Ezekiel’s inner being. He must undergo the Word himself, it must become a part of him before he can pass on the message. Those who pass on a message from the Word of God must first have fed on that Word. A servant is not a speaker who passes on words that do not touch him. The Word must first have an effect in the servant. The servant must learn that he does not live by bread alone, “BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD” (Matthew 4:4).

Then Ezekiel sees a hand extended to him containing a scroll (Ezekiel 2:9; cf. Revelation 5:1). It is the hand of the LORD that gives him the scroll to eat. The LORD Himself spreads the scroll before Ezekiel (Ezekiel 2:10). He is preparing him for his service.

The scroll is written on both sides, on the front and back. It indicates the fullness of the Word and also its balance. What is written on it are “lamentations, mourning and woe”. The balance is that the judgment is perfectly balanced with the unfaithfulness of God’s people. Ezekiel sees here the sad and ominous content of his preaching. God shows him the most difficult part of his work here.

Ezekiel 34:20

The Scroll

Before Ezekiel carries out the command, God tells him to listen to what He speaks to him (Ezekiel 2:8). First listen and then speak. How will we know what to speak if we do not listen first? God warns Ezekiel not to have the same rebellious mind as the people. If he does, he will not be able to perform the service assigned to him. He must be careful not to react in the same way as the people. Therefore, in obedience, he must open his mouth and eat what God gives him.

Eating indicates identification with the message. God’s message to the people must first pass through Ezekiel’s inner being. He must undergo the Word himself, it must become a part of him before he can pass on the message. Those who pass on a message from the Word of God must first have fed on that Word. A servant is not a speaker who passes on words that do not touch him. The Word must first have an effect in the servant. The servant must learn that he does not live by bread alone, “BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD” (Matthew 4:4).

Then Ezekiel sees a hand extended to him containing a scroll (Ezekiel 2:9; cf. Revelation 5:1). It is the hand of the LORD that gives him the scroll to eat. The LORD Himself spreads the scroll before Ezekiel (Ezekiel 2:10). He is preparing him for his service.

The scroll is written on both sides, on the front and back. It indicates the fullness of the Word and also its balance. What is written on it are “lamentations, mourning and woe”. The balance is that the judgment is perfectly balanced with the unfaithfulness of God’s people. Ezekiel sees here the sad and ominous content of his preaching. God shows him the most difficult part of his work here.

Ezekiel 34:21

The Scroll

Before Ezekiel carries out the command, God tells him to listen to what He speaks to him (Ezekiel 2:8). First listen and then speak. How will we know what to speak if we do not listen first? God warns Ezekiel not to have the same rebellious mind as the people. If he does, he will not be able to perform the service assigned to him. He must be careful not to react in the same way as the people. Therefore, in obedience, he must open his mouth and eat what God gives him.

Eating indicates identification with the message. God’s message to the people must first pass through Ezekiel’s inner being. He must undergo the Word himself, it must become a part of him before he can pass on the message. Those who pass on a message from the Word of God must first have fed on that Word. A servant is not a speaker who passes on words that do not touch him. The Word must first have an effect in the servant. The servant must learn that he does not live by bread alone, “BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD” (Matthew 4:4).

Then Ezekiel sees a hand extended to him containing a scroll (Ezekiel 2:9; cf. Revelation 5:1). It is the hand of the LORD that gives him the scroll to eat. The LORD Himself spreads the scroll before Ezekiel (Ezekiel 2:10). He is preparing him for his service.

The scroll is written on both sides, on the front and back. It indicates the fullness of the Word and also its balance. What is written on it are “lamentations, mourning and woe”. The balance is that the judgment is perfectly balanced with the unfaithfulness of God’s people. Ezekiel sees here the sad and ominous content of his preaching. God shows him the most difficult part of his work here.

Ezekiel 34:23

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:24

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:25

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:26

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:27

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:28

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:29

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:30

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.

Ezekiel 34:31

Ezekiel Eats the Scroll

In the case of Jeremiah, it is enough that the LORD touches his mouth to give him His words (Jeremiah 1:9). With Ezekiel, He acts differently. The LORD instructs him to eat the scroll He offers him (Ezekiel 3:1). This means that he is to speak what the LORD inspires in him and nothing else (cf. Jeremiah 1:9; Jeremiah 15:16). It also makes it clear that the message he passes on is part of himself. He must make the content and scope of the word of God entrusted to him his own (cf. John 6:52-53). Thus he must speak to the house of Israel. His whole person is involved in the prophecies he will utter.

Ezekiel opens his mouth to receive the word (Ezekiel 3:2). In doing so, he shows his willingness to eat. He does not express objections, which others have done when called (Exodus 3:11; 13; Exodus 4:1; 10; 13; Jeremiah 1:6; Jona 1:3). Then the LORD gives him the scroll to eat it. He adds that Ezekiel, who is a son of man and totally dependent on Him, must feed his stomach (Ezekiel 3:3). The scroll comes from Him; they are God’s words. Thus we are to keep His Word in our hearts (Psalms 119:11).

The word must come in his stomach, that is, in his inner being. He must fill his inner being, his deepest feelings, with the scroll, that is, with the words of God. He must be completely full of the message he has to deliver, so that there is no room for anything else. Thus the Lord Jesus is always fully in the things of His Father (Luke 2:49). There is no room for anything else. In the same way, we must look only to the Lord Jesus and renounce everything else (Hebrews 12:2).

When Ezekiel eats the scroll, it becomes sweet as honey in his mouth (cf. Jeremiah 15:16a; Psalms 119:103; Revelation 10:8-9). It gives him the foretaste that doing the will of God will be a pleasurable activity, no matter how much opposition he may encounter on the part of men.

God tells this son of man to go to the house of Israel (Ezekiel 3:4). To them he must then speak with God’s words, not with his own words. We cannot figure out the message for ourselves or what words we use to pass on God’s message. Only the words of God can have any effect.

They are words that the people to whom he is sent can understand (Ezekiel 3:5). No interpreter is needed and no explainer is needed. The language in which Israel hears God’s words is intelligible and comprehensible. God always allows His Word to be preached in an intelligible way. It is also important for our preaching that we speak intelligibly and understandably when we pass on a word from the Lord to others.

Ezekiel is not sent to many peoples who speak a very different language and with whom he cannot communicate (Ezekiel 3:6). If the people of those nations said something to him, he would not be able to understand them. Then God says something remarkable. He says that those foreign nations would listen despite the language barrier if He had sent Ezekiel to them (cf. Matthew 11:21-23). This shows that rebellious bias is a greater obstacle to accepting God’s Word than a language barrier.

Of the house of Israel, the LORD must say to Ezekiel that they will not listen to him (Ezekiel 3:7). The cause of this is that they are not willing to listen to God. There is no thought of Him with them, they do not think of Him. This is represented by their being “stubborn and obstinate [literally: of a hard forehead and a stiff heart]”. Their attitude comes from a great inner resistance. Their hardness says something about the mind of their hearts. They are not willing to listen (cf. Acts 7:51).

Ezekiel should not be impressed by this. The LORD will equip him so that he can deliver his message fearlessly (Ezekiel 3:8). He will deliver his message as stubborn as they are stubborn in accepting it. The LORD will make his forehead like emery (Ezekiel 3:9). He will have a hard forehead, but not a stiff heart, which the people have. Because of his hard forehead, he will be preserved from their intimidation and from their attacks to silence him. He need not be afraid of them, whatever their mocking and threatening remarks and attitudes. Nor should their looks full of hatred and rejection frighten him. It is part of their rebellion against the LORD.