Ezekiel 2

Ezekiel 2 2 THE CALL OF THE PROPHET Heavenly visions were not granted to biblical saints merely to excite their (and our) curiosity. The visions were intended to incite them to proclaim the divine word. Chapters 2-3 contain the commission that came to Ezekiel in connection with his inaugural vision. As in the case of Jeremiah, the commissioning came in stages, separated presumably by some time intervals. For the most part, these intervals cannot be determined. At each stage of the process, Ezekiel was given time to assimilate the message before the commissioning continued.

The material in chs 2-3 can be discussed under the following four heads: (1) the call to service (Ezekiel 2:1-7); (2) the preparation for service (Ezekiel 2:8 to Ezekiel 3:15); (3) the responsibilities of service (Ezekiel 3:16-21); and (4) the restrictions on service (Ezekiel 3:22-27). CALL TO SERVICE Ezekiel 2:1-7 Following his mind-boggling visionary experience, Ezekiel heard the call of God to prophetic service. He was told in no uncertain terms where and how he was to serve. In this paragraph Ezekiel is (1) strengthened (Ezekiel 2:1-2); (2) warned (Ezekiel 2:3-5); and (3) charged (Ezekiel 2:6-7). Ezekiel Strengthened (Ezekiel 2:1-2): And he said unto me, Son of man, stand upon your feet, and I will speak to you. (2) And the Spirit came into me as he spoke unto me. He caused me to stand upon my feet. Then I heard one speaking unto me. The Lord took the lead in the commissioning of the prophet. It was his voice (Ezekiel 1:28), rather than that of one of the cherubim, that Ezekiel heard giving him the first command (Ezekiel 2:1). The title son of man occurs over ninety times in the Book of Ezekiel.

In most cases it precedes a command of God. The term “ son” often is used in Hebrew to denote membership in a class. Thus a son of man will be a member of the class of man, i.e., a mortal. The designation emphasizes human frailty as over against the awesome might and majesty of God who had just revealed himself to Ezekiel. By this title, Ezekiel was reminded continually that he was dependent on the Spirit’s power. The Spirit enabled him to receive the message of God (Ezekiel 2:2) and to deliver it in the power and authority of the Lord.

Though he had been privileged to see the majestic, heavenly vision of God’ s throne-chariot, Ezekiel was nevertheless nothing more than a human being. Within a few years Daniel will use the title son of man in a technical sense of that divine-human one who will receive a kingdom from the Ancient of Days (Daniel 7:13). Jesus’ application of the title son of man to Himself seems to be based more on Daniel’ s usage than on Ezekiel’ s.

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

Even as the Lord issued this command to Ezekiel, spirit came into him. The term ruah (wind/spirit) occurs about fifty-three times in this book. In the light of Eze 3:24, it is best to understand this spirit as the Spirit of God. The Spirit came into the prophet compelling him and enabling him to comply with the command just issued. That Spirit supplemented and revived Ezekiel’ s physical powers, like a fresh breath of life. What a blessed truth is intimated here. Frail and feeble man can be empowered and indwelt by the Holy Spirit. God supplies the power to perform his special service. Ezekiel Warned (Ezekiel 2:3-5): God sets forth the difficulties that Ezekiel will confront in his ministry, and the duty that will be his as God’ s spokesman. He likewise seeks to encourage Ezekiel in the discharge of his ministry.

Their record of rebellion (Ezekiel 2:3): And he said unto me, Son of man, I am sending you unto the children of Israel, unto rebellious nations that have rebelled against me. They and their fathers have transgressed against me until this very day. Ezekiel was to be God’ s representative to the children of Israel. In earlier prophets the term Israel is used of the Northern Kingdom that was carried away captive in 722 B.C. The kingdom of Israel, as distinct from the kingdom of Judah, had long since ceased to exist by the time of Ezekiel. Thus Israel here is not the Northern Kingdom.

The term Israel is used two ways in the Book of Ezekiel. Sometimes Ezekiel employs the name Israel for all of the people who had joined in the covenant with God at Sinai. In other words, Israel is the entire Hebrew community of faith. On other occasions Ezekiel refers to the inhabitants of Judah and Jerusalem as Israel. After the destruction and deportation of the Northern Kingdom, the inhabitants of the Southern Kingdom claimed this honored title for themselves.

Ezekiel’ s mission was ultimately to the whole contemporary generation of Israelites, both those who were in Judah and those who were in exile. To be sure his ministry had impact back in Judah, at least in the period between 593 and 586 B.C. But v 11 indicates that his immediate audience was near at hand— his fellow exiles. However, Ezekiel does not clearly distinguish between Israelites in Judah and those in Babylon. Often he seems to ignore the miles that separate the two groups.

The present generation had rebelled against the Lord. They had refused to adhere to strict monotheism. In their apostasy the present generation was but following the example of their fathers, for they too had transgressed against the Lord. The rebellion of Israel was intergenerational (Ezekiel 2:3).

The audience is described as rebellious nations that have rebelled against me. The plural nations may be a reference to Israel and Judah. However, the term nations (goyim) usually is restricted to the heathen peoples as over against God’ s people. Perhaps the word is here used contemptuously. Israel and Judah had become, by virtue of their rebellion against God, no better than heathen nations. The plural also points to the fact that the children of Israel at this time are not one nation, but are scattered and disunited. Their intransigence (Ezekiel 2:4): The sons are hard of face and stout of heart. I am sending you unto them, and you will say unto them, Thus says the Lord GOD! The sons, i.e., the present generation, are further described as being hard of face and stout of heart. The first phrase describes the brazenness of the hardened sinner who displays no shame. The second phrase describes that stubborn, unyielding disposition that continues in the path of error in spite of repeated warnings and harsh chastisements.

Ezekiel’ s mission field did not look promising! God wanted him to have no illusions about this work. There was little prospect for success. The important thing, however, was that Ezekiel was to preach only the word of God. His message was to be characterized by, and punctuated with, the phrase thus says the Lord GOD. This so-called messenger formula is common in the prophets. It also appears in a secular context (Genesis 32:3-4; 2 Kings 19:9-10). Lord GOD (Ezekiel 2:4) is ad6nay YHWH, “ My Lord Yahweh.” Ezekiel frequently makes use of the double term. In English versions when the word LORD or GOD is written in all caps it is an indication that the personal name of God— Yahweh— is being used. Their opportunity for enlightenment (Ezekiel 2:5): But as for them, whether they will hear or refuse (for they are a house of rebels), then they will know that a prophet is in their midst. In the word rebels there may be an allusion to the insane and suicidal rebellions that foolhardy patriots were continually plotting. Nebuchadnezzar was the God-ordained ruler of the world. To rebel against him was to be in rebellion against the will of God. Over a dozen times Ezekiel refers to his auditors as a house of rebels, lit., house of rebellion. Ezekiel was not required to be successful, only faithful.

The recognition formula, they [or you] will know, appears in the book about sixty times. It underscores how Israel and the nations will come to recognize Yahweh as Lord of history. Here the people come to realize that a prophet had been in their midst. They will be forced to recognize Ezekiel as a true prophet when the calamities predicted by him came upon them (Ezekiel 2:5). Ezekiel Charged (Ezekiel 2:6-7): Be fearless (Ezekiel 2:6): But as for you, son of man, do not fear them or be afraid of their words; for thorns and thistles are with you. You are sitting upon scorpions! Do not fear their words. Do not be dismayed at their looks, for they are a rebellious house. Unlike Moses and Jeremiah, Ezekiel had no opportunity to protest his inability and timidity. God moved to forestall such excuses with earnest exhortation: Do not fear them or be afraid of their words.

Ezekiel will face terrible opposition. Four times in v 6 God tells his prophet not to be afraid. Such words of reassurance are part of the calls of other prophets (Joshua 8:1; Jeremiah 1:8). They usually occur, however, only after the candidate has expressed reluctance. Though Ezekiel has given no indication of hesitation about his mission, the Lord may be addressing his unspoken fears.

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

Be faithful (Ezekiel 2:7): But speak my words unto them, whether they hear or refuse, for they are rebellious. This section of explanation and exhortation closes with renewed appeal to be faithful to his preaching ministry regardless of the audience reaction (Ezekiel 2:7) FOR SERVICEEze_2:8 to Ezekiel 3:15 Following the call to service, God begins a process of education to prepare this man for the assigned task. Three steps can be distinguished in this educational process. The prophet needed to (1) assimilate the message of God (Ezekiel 2:8 to Ezekiel 3:3); (2) have assurance of divine power (Ezekiel 3:4-9); and (3) have a correct assessment of his future congregation (Ezekiel 3:10-15). Appearance of a Scroll (Ezekiel 2:8-10): A test (Ezekiel 2:8): As for you, son of man, hear what I am about to speak unto you. Do not be rebellious like the rebellious house. Open your mouth, and eat what I am about to give you. God addresses Ezekiel with four imperatives: hear, be not rebellious, open, eat. Ezekiel must not be rebellious like the house of Israel. He must eat what God gives him. Once again God forestalls any reluctance on Ezekiel’ s part by these words of warning. Disobedience will mark Ezekiel as no better than the rebellious people to whom he was to preach.

A scroll (Ezekiel 2:9-10): It was extended (Ezekiel 2:9): I saw, and behold a hand was extended unto me, and behold in it the roll of a book. The stage was set for this initial test of obedience. To his surprise (behold!), Ezekiel saw a hand (cf. Jeremiah 1:9) come forth to him from the throne-chariot. The hand was either that of one of the cherubim, or that of the One on the throne itself. The hand contained animal skins. Papyrus is edible, and could easily be cut in pieces column by column. By sewing many pieces of these materials together, a scroll of twenty feet or more in length might be constructed. It was unrolled (Ezekiel 2:10 a): He spread it before me… Unlike the sealed scroll in Revelation 4, this scroll was open. It was no mystery what God was about to do to Jerusalem.

It was full (Ezekiel 2:10 b): and it was written on front and back. The scroll contained writing. The ancients regarded the written word as far more definite and unalterable than the spoken word. The writing on the scroll was God’ s authoritative word for the children of Israel. The writing was on the scroll before Ezekiel received it. The message he will preach originated with God. It was a written word— a fixed and unchangeable divine declaration.

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

It was sad (Ezekiel 2:10 c): There was written on it lamentations, mourning and woe. Until the fall of Jerusalem in 586 B.C., Ezekiel preached a message of doom such as might be characterized as lamentation, mourning and woe. The scroll thus set forth prophetically what will shortly befall Jerusalem and Judah.Ezekiel Chapter TwoVerse 1 EZEKIEL’S FROM GOD TO ISRAELThe thought here and into chapter three is continuous with that of the preceding chapter, all of these things being directly connected with God’s call of this great prophet as a witness to Israel. In this short chapter, God gave to Ezekiel the description of his mission. It would be to a stiff-necked, hard-hearted, rebellious people. Following the captivity of the northern kingdom, the southern remnant in Judea, including a few defections from the northern group, had become in fact “the united Israel.” At this point in time, Israel was no longer a mighty nation but a discouraged remnant of captives in Babylon. Despite this, the whole “house of Israel” is in this chapter (Ezekiel 2:3 <>) called a rebellious nation, “the last term, here, being the very word used in the Old Testament for the Gentiles."[1] This shows the total alienation of the nation from God. We may therefore take the word “rebellious” as the key to Israel’s attitude throughout the prophecy of Ezekiel. It was the fulfillment of the prophecy of Hosea (Hosea 1:9 <>) in which the third child of Gomer was named “Loammi,” the same being a prophetic declaration concerning Israel that, “They are not God’s people, and that he, Jehovah, will no longer be their God.” Dummelow gives the following summary of God’s commission to Ezekiel. “It came in three stages and upon three different occasions. The principal one of these is the 1st, which came immediately after the amazing vision of Ezekiel 1 and which occupies all of Ezekiel 2 andEzekiel 3:1-13 <>. The second came seven days later, among the exiles at Tel-abib (Ezekiel 3:14-21 <>); and the third was connected with a repetition of this vision, apparently in the neighborhood of Tel-abib (Ezekiel 3:22-27 <>)."[2]Ezekiel 2:1 <>“And he said unto me, Son of man, stand upon thy feet, and I will speak with thee.“Matthew Henry commented upon the need for God to send just such a messenger as Ezekiel to Israel. “Although they still retained the name of their pious ancestors, they had wretchedly degenerated. This passage declares that they had become Goim, nations, the word commonly used in that era for Gentiles."[3]The other sacred writers agree with what is written here. “The children of Israel had become as the children of the Ethiopians” (Amos 9:7 <>). “They had become traffickers, the ancient word for Canaanites” (Hosea 12:7 <>). This last word shows that Israel had degenerated to a condition in which they were no better than the ancient pagan Canaanites whom God had removed from Palestine in order to repeople the land with Israelites! The warning for Christians in all of this is, that if the moral and righteous integrity of Christians deteriorates to a condition in which they are no longer truly distinguished from the unregenerated masses around them, they are doubtless doomed, no less than was ancient Israel, to lose their status and to incur the wrath of God. “Without holiness, no man shall see God” (Hebrews 12:14 <>). “Son of man …” (Ezekiel 2:1 <>). Amazingly, this designation of Ezekiel occurs no less than ninety-three times in this prophecy.[4] From the term’s usage in Daniel 7:13 <> and Daniel 8:14 <>, it came to be recognized as a Messianic title, the very one, in fact, that was especially preferred by Jesus Christ, “because it was intended as both a concealment and a revelation of the Saviour’s true deity."[5]Verse 2 “And the spirit entered into me when he spake unto me, and set me upon my feet; and I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to nations that are rebellious, which have rebelled against me: they and their fathers have transgressed against me even unto this very day.““To nations that are rebellious …” (Ezekiel 2:3 <>). These were the two nations of northern Israel and southern Israel, here referred to collectively as “the children of Israel.” “And the spirit entered into me …” (Ezekiel 2:2 <>). We agree with Pearson that the spirit mentioned here can be none other than the blessed Holy Spirit himself.[6]Verse 4 “And the children are impudent and stiffhearted: I do send thee unto them; and thou shalt say unto them, Thus saith the Lord Jehovah. And they, whether they will hear, or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns are with thee, and thou must dwell among scorpions: nor be not dismayed at their looks, though they are a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious.““Thus saith the Lord Jehovah …” (Ezekiel 2:4 <>). Throughout Ezekiel this double name of God appears no less than 200 times.[7] This Biblical usage of two different names for God, namely, [~Adonay], and [~Yahweh] is a dramatic contradiction of the radical critics’ notion that the several names of God indicate various “sources,” a foolish allegation upon which is built by critical Biblical enemies their entire theory of such things as “The Documentary Thesis of the Pentateuch.” Ezekiel is not the only inspired writer who denies that whole evil hypothesis by his using a double name for God throughout his prophecy; for the patriarch Jacob himself used four different names for God in the blessing of his sons (Genesis 49:24-25 <>). We shall repeat briefly here a challenge which we have frequently made publicly and in our commentaries. “If there had really ever been in existence a single one of all those `documents’ such as the Elohist, the Jehovist, the Priestly, etc, which occupy such a prominent place in the imagination of Biblical enemies, and if the great Lawgiver Moses had access to any of them in his production of the Pentateuch, then whatever happened to them? Why have all the excavations of fragments of writings from all the nations of antiquity, and the discovery of monuments of many kinds from all the cities of the past - WHY has there never been found even a single reference to any of them, either in the writings or the monuments of all past history? If Bible enemies would be believed, let them prove that such documents existed. Until that is done, we believe that only a fool could believe in those evil theories. They say that Moses used them. If so, they existed; but if they did, what went with them? Why is there no record of them anywhere on earth except in the fertile imaginations of men seeking to discredit the word of God?” “They shall know that there hath been a prophet among them …” (Ezekiel 2:5 <>) Eichrodt described what God was doing here. “The true Lord of this people is causing his royal fight to rule to be proclaimed aloud in the very place where everyone thought it had died out and had been abolished. However, whatever resistance would flare up, nothing would be able to silence God’s Word. It would prove itself stronger than all who might resist it."[8]“Briers … thorns … scorpions …” (Ezekiel 2:6 <>). “These expressions are metaphorical descriptions of Ezekiel’s uncomfortable position as he prophesied to a people who would have preferred not to hear him."[9]“For they are most rebellious …” (Ezekiel 2:7 <>). Clearly, Ezekiel’s mission was destined to be a very unpopular and difficult one; but expressions such as this were designed to discipline the prophet to expect evil and unappreciative responses from the people. It would be easier for him to bear all this if he would realize that such evil reactions by the Israelites were to be expected. Anything else would have been out of character for them. Such was the shameful status of God’s Chosen People at that point in their history. Verse 8 “But thou, son of man, hear what I say unto thee; be not thou rebellious like that rebellious house; open thy mouth, and eat that which I give thee. And when I looked, behold a hand was put forth unto me; and, lo, a roll of a book was therein; and he spread it before me: and it was written within and without; and there were written therein lamentations, and mourning, and woe.“This passage in which the prophet is commanded to eat “the roll of the book” has its counterpart in the New Testament, in Revelation, where the apostle John is likewise commanded to eat the “roll of the book” (Revelation 10). In the New Testament, John’s eating the book became a symbol of the Word-filled Church, one of God’s Two Witnesses, the other being the sacred Word itself, held open forever in the hands of the mighty angel, these Two Witnesses being in fact the only witnesses God has during the current dispensation. The command to eat the roll indicated that Ezekiel was to read and digest its contents, that he was to make it indeed and continually a part of his very person, that the prophet was commissioned to speak God’s Word, not his own, and that all of the messages that he would communicate to the people would be those from God Himself. “It was written within and without …” (Ezekiel 2:10 <>) Some have speculated on why the roll is here represented as being written “within and without”; and as Taylor noted, “Ellison’s suggestion is most likely, that there was no room left for any additions by the prophet himself,"[10] of his own words. Here in the Old Testament we find the conception of the Redemption of Mankind as being ultimately dependent absolutely upon the application with utmost fidelity of the principles and commandments written “IN A BOOK.” “The Great Book” upon which the salvation of everyone who ever lived is dependent is, of course, The Holy Bible, especially the New Testament, which is so dramatically symbolized by the little book open in the hands of the Rainbow Angel (Revelation 10). In all ages, the true religion of God has been nothing more nor less than the “Religion of the Book.” As Bunn noted, “Here there is an introduction to revelation by written word which became to Ezekiel a religion of written statutes and ordinances."[11] It is our own opinion that the current generation also needs to receive the same conception of holy religion.

Ezekiel 2:1

Ezekiel 2:1. The voice which Ezekiel heard in the preceding chapter bade him stand upon his feet and it would speak to him. Son of m-an. We have no information in the Bible on why this term was used; especially why it. was restricted as it was. It was used at least 92 times for Ezekiel and once for Daniel (Dan, 8: 17). They were the only writing prophets who spent any time in Babylon, but whether that had anything to do with affect¬ing the forms of address I am not able to say.

Ezekiel 2:2

Ezekiel 2:2. Spirit entered into me means the spirit of encouragement not the Spirit of God. It is true, that Spirit was communicating with the prophet, but it was when He (the Spirit of God) spoke to Ezekiel that his spirit came back to him. This shows the passage to mean that when God spoke to the prophet it en-couraged him to “ take heart” so that he felt able to stand up. This is similar to the experiences that Daniel had in chapter 8: 17, 18 and 10: 9, 10.

Ezekiel 2:3

Ezekiel 2:3. To avoid confusion I shall again explain that Ezekiel was in Babylon, having been carried there with the bulk of the people of Judah at the overthrow of Jehoiachin. Hence many of the predictions of the captiv-ity had been fulfilled, while others were still to come since the “ 3rd cap¬tivity” in the 11th year of Zedekiah was yet pending. Another thing, God wished the captivity to work certain reforms in the lives of His people, and hence they were to be offered many admonitions and warnings. The Lord did not wish Ezekiel to be dis¬couraged if his admonitions were re¬jected in most instances and therefore he told him that the people to whom he was sending him were a rebellious nation.

Ezekiel 2:4

Ezekiel 2:4. The Lord continued his description of the nation to whom he sent Ezekiel as a prophet. They were stiffhearted which means they were stubborn. But Ezekiel was to tell them he was approaching them with the word of the Lord.

Ezekiel 2:5

Ezekiel 2:5. A man’s standing before the Lord does not depend on his success as a speaker of the (ruth. If he says that which is in harmony with the divine law he will be blessed regard-less of whether bis teaching is ac¬cepted or not. This principle was made known to Ezekiel in this verse. God knew that Israel as a people would not give heed to the admoni-tions of the prophet but wished him to give them the truth anyhow. But one thing would be accomplished re¬gardless of their attitude and that would be to show them there was a prophet among them.

Ezekiel 2:6

Ezekiel 2:6. Briers, thorns and scor¬pions are used figuratively, and refer to the bitter persecutions the prophet would have to face by reason of his unwelcome warnings, The Lord gave Ezekiel the encouragement that he need not he afraid of the people.

Ezekiel 2:7

Ezekiel 2:7. The prophet was again told to speak the words of the Lord to the people regardless of their attitude to¬ward his teaching. Timothy was given a like instruction concerning the Gos¬pel (2 Timothy 4; 2 Timothy 2, 3.)

Ezekiel 2:8

Ezekiel 2:8, The particular rebellion meant is that of rejecting the word of the Lord. Ezekiel was about to he offered something and he was warned not to rebel against it and thus be iike the rebellious nation. The last clause is figurative and refers to some kind of spiritual food.

Ezekiel 2:9

Ezekiel 2:9. Roll of a book means a piece of writing material was rolled up and was in the hand that appeared. In ancient times books were not bound as they are today, but were written on long strips of the material and then rolled up.

Ezekiel 2:10

Ezekiel 2:10. The hand unrolled the book before the prophet and he saw that it was written on both sides. This was unusual because ihe rule was for the sheets to he written on one side only as it is done today in “ regulation” correspondence. Yet in cases of special importance where space is limited and where much 19 to be said it is permissible to write on both sides. In the present case there was an urgent need for much space for the subject pertained to lamentations and warn¬ings over the wretched state of God’s people.