Text -- Ezekiel 2:1-3 (NET)

Ezekiel’s Commission

2:1 He said to me, “Son of man, stand on your feet and I will speak with you.” 2:2 As he spoke to me, a wind came into me and stood me on my feet, and I heard the one speaking to me. 2:3 He said to me, “Son of man, I am sending you to the house of Israel, to rebellious nations who have rebelled against me; both they and their fathers have revolted against me to this very day.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 2:1

He that sat upon the throne, Jesus Christ.

Wesley: Eze 2:1

A phrase which is ninety - five times, at least, used in this prophecy to keep him humble who had such great revelations.

Wesley: Eze 2:1

Arise, fear not. And with this command God sent forth a power enabling him to rise and stand.

Wesley: Eze 2:2

The same spirit which actuated the living creatures.

JFB: Eze 2:1

Often applied to Ezekiel; once only to Daniel (Dan 8:17), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2Co 12:7). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on Eze 1:26). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively (Psa 8:4-8; Mat 16:13; Mat 20:18; and on the other hand, Dan 7:13-14; Mat 26:64; Joh 5:27).

JFB: Eze 2:2

The divine word is ever accompanied by the Spirit (Gen 1:2-3).

JFB: Eze 2:2

He had been "upon his face" (Eze 1:28). Humiliation on our part is followed by exaltation on God's part (Eze 3:23-24; Job 22:29; Jam 4:6; 1Pe 5:5). "On the feet" was the fitting attitude when he was called on to walk and work for God (Eph 5:8; Eph 6:15).

JFB: Eze 2:2

Rather, "then I heard."

JFB: Eze 2:3

Rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Isa 1:10, they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God (Hos 1:9).

Clarke: Eze 2:1

And he said unto me - In the last verse of the preceding chapter we find that the prophet was so penetrated with awe at the sight of the glory of God in the mystical chariot, that "he fell upon his face;"and, while he was in this posture of adoration, he heard the voice mentioned here. It is evident, therefore, that the present division of these chapters is wrong. Either the first should end with the words, "This was the appearance of the likeness of the glory of the Lord,"Eze 1:28; or the first verse of this chapter should be added to the preceding, and this begin with the second verse.

Clarke: Eze 2:2

And the spirit entered into me - This spirit was different to that mentioned above, by which the wheels, etc., were moved. The spirit of prophecy is here intended; whose office was not merely to enable him to foresee and foretell future events, but to purify and refine his heart, and qualify him to be a successful preacher of the word of life

He who is sent by the God of all grace to convert sinners must be influenced by the Holy Ghost; otherwise he can neither be saved himself, nor become the instrument of salvation to others

Clarke: Eze 2:2

And set me upon my feet - That he might stand as a servant before his master, to receive his orders.

Clarke: Eze 2:3

Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter it might have been appropriated merely to show that though all his actions demonstrated him to be God, yet that he was also really Man; and that in the man Christ Jesus dwelt all the fullness of the Godhead bodily. When the acts of Christ are considered, it is more easy to believe his eternal Godhead, than to be convinced that the person we hear speaking, and see working, is also a man like unto ourselves

Clarke: Eze 2:3

I send thee to the children of Israel - To those who were now in captivity, in Chaldea particularly; and to the Jews in general, both far and near.

Calvin: Eze 2:1

Here the Prophet narrates that he was chosen by the command of God. For God never prostrates his people so as to leave them lying upon the earth, but continually raises them afterwards. As to the reprobate, they are so frightened at the sight of God, that they utterly fall and never rise again. But it is different with the faithful, because the pride of the flesh is corrected in them; then God stretches forth his hand to them, and restores them, as it were, from death to life. And this difference we must mark diligently, because we see the impious often dread the voice of God. But if they disdainfully despise him when speaking, they are frightened by his hand when some signs of his wrath and vengeance appear: but yet they remain lifeless. In like manner the faithful dread the voice of God, but the result is altogether different, as we see here: because after God has humbled them, he commands them to be of good courage, and shows that he intended nothing else but to establish them by his power. At the same time the Prophet teaches that nothing was accomplished by this voice till the Spirit was added. God indeed works efficiently by his own words, but we must hold that this efficacy is not contained in the words themselves, but proceeds from the secret instinct of the Spirit. The Prophet therefore shows us both truths. On one side he says, I heard the voice of God, so that I stood on my feet: God thus wished to animate his confidence: but he adds that he was not raised up by the voice, until the Spirit placed him on his feet

This work of the Spirit, then, is joined with the word of God. But a distinction is made, that we may know that the external word is of no avail by itself, unless animated by the power of the Spirit. If any one should object, that the word was useless, because not efficacious by itself, the solution is at hand, that if God takes this method of acting there is no reason why we should object to it. But we have a still clearer reply: since God always works in the hearts of men by the Spirit, yet his word is not. without fruit; because, as God enlightens us by the sun, and yet he alone is the Father of Lights, and the splendor of the sun is profitless except as God uses it as an instrument, so we must conclude concerning his word, because the Holy Spirit penetrates our hearts, and thus enlightens our minds. All power of action, then, resides in the Spirit himself, and thus all praise ought to be entirely referred to God alone. Meanwhile, what. objection is there to the Spirit of God using instruments? We hold, therefore, that when God speaks, he adds the efficacy of his Spirit, since his word without it would be fruitless; and yet the word is effectual, because the instrument ought to be united with the author of the action. This doctrine, thus briefly expounded, may suffice to refute foolish objections, which are always in the mouths of many who fret about man’s free-will: they say, that we can either attend to the word which is offered to us or re jeer it: but we see what the Prophet says. If any of us is fit for rendering obedience to God, the Prophet certainly excelled in this disposition, and yet the word of God had no efficacy in his case, until the Spirit gave him strength to rise upon his feet Hence we collect, that it is not in our power to obey what God commands us, except this power proceeds from him. Now it follows —

Calvin: Eze 2:3

The Prophet now more clearly explains the object of the vision which he has formerly mentioned, namely, that being armed with authority he might more freely discharge the office of Prophet among the Israelites. For we know that God claims this honor to himself alone, that he should be head in his Church, and deservedly so, for he is not called our Lawgiver in vain, (Isa 33:22; Jas 4:12,) and our wisdom consists in nothing else but in attending to his instructions. Since, therefore, God alone is to be heard, every mortal, whatever he professes himself, must be rejected, unless he comes in the name of God, and can prove his calling, and really convince men that he does not speak except by God’s command. Therefore, that Ezekiel may not labor in vain, he ought to prove himself divinely inspired, and this was done by the vision. Now he more clearly explains that object of the vision. Here it may be remarked, that figures are illusory without an explanation. If the vision only had been offered to the eye of the Prophet, and no voice of God had followed, what would have been the advantage? But when God confirmed the vision by his word, the Prophet was enabled to say with advantage, I have seen the glory of God. And this can also be transferred to sacraments, because if signs only are presented to our eyes they will be, as it were, dead images. The word of God, then, throws life into the sacraments, as it has been said concerning visions.

Since Ezekiel so often uses this form of speech, saying, that he was called Son of man, I do not doubt that God wished to prevent the people from despising him as one of the common herd. For he had been dragged into exile not without ignominy: since then he differed from the generality in no outward appearance, his doctrine might be despised and rejected. God, therefore, takes him up, and, by way of concession, calls him Son of man. So, on the other hand, he signifies that the teaching ought not to be estimated by outward appearance, but rather by his calling. It is quite true, that his language was then more prolix, and we see how our Prophet differs from the rest. For his language has evidently a foreign tinge, since those who are in exile naturally contract many faults of language, and the Prophet was never anxious about elegance and polish, but, as he had been accustomed to homely language, so he spoke himself. But I have no doubt that God wished purposely to select a man from the multitude contemptible in outward appearance, and then to raise him above all mortals by dignifying him with the gift of prophecy.

We must now see how God prepares him for the discharge of his duties. I send thee, he says, to the children of Israel, a rebellious race, that is, disobedient and revolting. In this manner the Prophet was able to escape as soon as he saw the odious duty’ assigned to him, for its difficulty alone would frighten him. But a double trial is added when he saw himself engaged in a contest with numberless enemies. He challenged, as it were, to conflict all the Israelites of his day, and this was a most grievous trial. But another trial was, not only that he perceived himself beating the air, — to use a common proverb, rebut he must have felt it a profanation of heavenly doctrine to address it to impious men, and that too only for the purpose of exasperating them still further. We see, then, that the Prophet had no inducement of earthly gratification to urge him to undertake his duty. If God wished to use his agency, he ought to afford him some hope of success, or, at least, he ought to leave it sufficiently uncertain to urge him to make every effort. But when in the first instance this difficulty occurs, that he has to deal with a perverse and stubborn generation — next, that he is drawn into a hateful contest — thirdly, that he is advised to cast what is holy before dogs, and pearls before swine, and thus, as it were, to prostitute the word of God, surely his mind must despair a hundred times when he pondered these things within himself. Hence it was God’s plan to arm him with unconquerable constancy, so that he might go forward in the course of his calling.

We must bear in mind, then, this principle: when God wishes to stir us up to obedience, he does not always promise a happy result of our labor: but sometimes he so puts our obedience to the test, that he wishes us to be content with his command, even if our labor should be deemed ridiculous before men. Sometimes, indeed, he indulges our infirmity, and when he orders us to undertake any duty, he at the same time bears witness that our labor shall not be in vain, and our industry without its recompense: then indeed God spares us. But he sometimes proves his people as I have said, providing that whatever be the result of their labors, it is sufficient for them to obey his command. And from

passage we readily collect that our Prophet was thus dispirited. And we read the same of Isaiah; for when he is sent by God, he is not only told that he must speak to the deaf, but what God proposes to him is still harder. Go, says he, render the eyes of this people blind, and their ears dull, and their heart obstinate. (Isa 6:9.) Not only therefore does Isaiah see that he would be exposed to ridicule, and so lose the fruit of his labor, but he sees that his address has but one tendency, and that the blinding of the Jews: nay, even their threefold destruction — though even one destruction is enough: but, as I have already said, God sometimes so wishes his servants to acquiesce in his government, that they should labor even without any hope of fruit: and this must be diligently marked. For as often as we are called upon by God before we apply ourselves to our work, these thoughts come into the mind: “What will be the result of this?” and “What shall I obtain by my labor?” And, then, when the event does not turn out according to our wish, we despond in our minds: but this is wresting from God a part of his government. For although our labor should be in vain, yet it is sufficiently pleasing to God himself; therefore let us learn to leave the event in the hand of God when he enjoins anything upon us; and although the whole world should deride us, and despair itself should render us inactive, yet let us be of good cheer and strive to the utmost, because it ought to suffice us that our obedience is pleasing to God.

For this reason Paul says, (2Co 2:15,) that the gospel, although it is a savor of death unto death, is yet a sweet savor unto God. When it is said that the gospel brings death, our judgment might immediately suggest to us, that nothing is better than to leave it. Therefore Paul meets us, and says, we ought not to judge the gospel by its success. Although, therefore, men not only remain deaf, but even become worse, and rush headlong in fury against God, yet the gospel always retains its sweet savor before God. The doctrine of the Prophet is the same. Now, if any one objects that God acts cruelly while he so purposely blinds men, that those who are already sufficiently lost perish twice or thrice over, the answer is at hand — God offers his word indiscriminately to the good and bad, but it works by his Spirit in the elect, as I have already said; and as to the reprobate, the doctrine is useful, as it renders them without excuse. Next, that their obstinacy may be broken down — for since they refuse to yield willingly to God, it is necessary that they should yield when conquered — when, therefore, God sees the reprobate thus broken down, he strikes them with the hammer of his word. At length he takes away all excuse of ignorance, because being convicted of their own conscience, whether they will or not, they become their own judges, and their mouth is stopped. Although they do not cease their rebellion against God, yet they are subject to his judgment. Although, therefore, this may seem absurd, that God should send his Prophets to render the people blind, yet we must reverently submit to his counsel, even if the cause is unknown to us for a time. But, as I have said, we do understand, to a certain extent, why God thus strives with rebellious and obstinate men.

Now, therefore, since at the very beginning Ezekiel is informed of the result, it is scarcely doubtful that God wished to prepare him to descend to the discharge of his duty without yielding to any obstacles. For some who seem to be sufficiently ready to obey, yet when difficulties and obstacles occur, desist in the middle of their course, and many recede altogether; and some we see who have renounced their vocation, because they had conceived great and excessive hopes of success, but when the event does not answer their expectations, they think themselves discharged from duty, and even murmur against God, and reject the burden, or rather shake off what had been imposed upon them. Because, then, many retreat from the course they had undertaken, because they do not experience the success they had imagined, or had presumed upon in their minds, therefore before Ezekiel begins to speak, God sets before him trials of this kind, and informs him that he would have to deal with a rebellious people.

He says the children of Israel are a revolting nation; for מרד , mered, signifies to rebel or resist, and the noun “rebellious” is suitable enough. Therefore I send thee to the rebellions nations, because directly after follows the word מרדו , merdo, which means who have rebelled against me. We know that among the Jews this is a word of reproach; for they often call us גוימ , goim “Gentiles,” as if they called us “profane,” “rejected,” and altogether alienated from God. Lastly, this word goim means with them “pollution” and “abomination; ” we are to the Jews like dung, and the off-scouring of the world, because we are goim. And there is no doubt that this pride filled the minds of the people in the days of the Prophet; God therefore calls them unbelieving nations. I confess, indeed, that this is sometimes used in a good sense; but because the Scriptures more usually call foreigners goim who are not partakers of God’s covenant, hence it became a mark of disgrace and reproach among the Jews. It is scarcely doubtful, then, but that God wished to abolish the honorable title which he had assigned to them; for it was a holy nation and a priestly kingdom. When, therefore, God calls them goim, it is just as if he should say, that they were cut off from all that dignity in which they formerly excelled, and differed in nothing from the profane and re-jeered nations, as we have a similar description in Hosea. There the Prophet is ordered to take a harlot to wife. (Hos 1:0.) He says that he begat a son and a daughter, and that, he called the son לאעמי , lo-ammi that is, “not God people.” Then he called his daughter “not beloved.” By this vision the Prophet shows that the Jews were rejected, so that God no longer thinks of them as sons, but repels them as foreigners. So also in this place rejection is denoted, when the Prophet, as the mouth of God, calls them Gentiles. The plural number is used, that he may the better express the defection which oppressed the whole people. If a few only were such as this, the Prophet might still feel encouraged. But God here pronounced the severest sentence, because the whole people, taken both at large and separately, was rebellious; and this is the reason why the plural number is used.

Is ‘it then asked whether a single individual remained who would embrace the Prophet’s doctrine? The answer is easy. The discourse does not relate to individuals, but to the whole people; for the Prophets often use similar language, as when they call the Israelites degenerate and spurious, then sons of Sodom and Gomorrah, and the offspring of Canaan: they inveigh against the multitude promiscuously; for they had in fact a few disciples who could not be classed in that order. (Isa 1:10; Isa 8:16; Isa 57:3; Eze 16:3.) But we must hold what is said by Isa 8:0. — “Bind my testimony upon my disciples.” There the Prophet is ordered from above to address the faithful, of whom a small number remained, and so to address them as if the letter were folded and sealed. But he spreads abroad this discourse among the whole people. So also when God pronounces the sons of Israel to be rebellious nations, he looks to the body of the people; at the same time there is no doubt that God always preserved a seed to serve him, although hidden from man. Daniel was then in exile with his colleagues, and he surely was not a rebel against God; but as I have already said, enough has been brought forward to show that the whole people were impious. God says that he had previously tried what the people was — They have rebelled, he says, against me; by which words he signifies that he was not making an experiment as if they were previously unknown. He says that he had already found out their perverseness by many trials; and yet he says that he sends to them, because he wished, as I have already said, to render their ignorance perfectly excuseless, and then he wished to break down their contumacy, which was otherwise untameable.

He says, they and their fathers have behaved themselves treacherously against me even to this very day He does not extenuate their crime when he says, that they imitated the example of their fathers, but he rather increases their own impiety when he says they were not the beginners of it, but were born of impious parents, as if he should say, according to the vulgar proverb, “a chip of the old block.” ⁵⁹ Hence it appears that there is no pretext for the error when we use the fathers as the Papists do, who oppose them as a shield to God; for whilst they have the fathers on their tongue, they esteem this a sufficient defense for every impiety. But we see that God not only reckons this as nothing, but that the crime of the children is exaggerated when they plead the evil example of their fathers as the cause of their own obstinacy. Now, not only does the Prophet desire to show this to be a frivolous excuse, if the Jews should object that they framed their life in imitation of their fathers, but as we see, it shows them doubly condemned, because they did not desist from provoking God at the beginning, and so by a continual succession, impiety and contempt of heavenly teaching prevailed through all ages, even to their own. Besides, this passage warns us against abusing the long-suffering of God; for when he sent his Prophet we see the purport of his doing so — the people was now on the brink of utter destruction, but God wished to plunge them deeper into the lowest abyss. Let us take care lest a similar punishment should be our lot if we remain obstinate. When, therefore, God sends some Prophets to one people, and some to another:, it ought to recall us to penitence, and to caution us, lest the word which is peculiarly destined to the salvation of men, should be to us a savor of death unto death, as it was to the ancient people. It follows —

Defender: Eze 2:1

This striking name, indicating that God thought of Ezekiel as a prophet not only to the Jews but to all mankind, was first used by David in a Messianic psalm (Psa 8:4; Heb 2:6-9), then later by Daniel (Dan 7:13), also in a prophecy of the Messiah. Jesus Christ applied the title to Himself (Mat 8:20) some eighty times, using it even more than "Son of God." God addressed Ezekiel as "Son of man" more than ninety times; thus Ezekiel can be considered as an important type of Christ."

TSK: Eze 2:1

Son : Eze 2:3, Eze 2:6, Eze 2:8, Eze 3:1, Eze 3:4, Eze 3:10,Eze 3:17, Eze 4:1, Eze 5:1, Eze 7:2, Eze 12:3, Eze 13:2, Eze 14:3, Eze 14:13, Eze 15:2, Eze 16:2; Eze 17:2, Eze 20:3, Eze 37:3; Psa 8:4; Dan 8:17; Mat 16:13-16; Joh 3:13, Joh 3:16

stand : Eze 1:28; Dan 10:11, Dan 10:19; Mat 17:7; Act 9:6, Act 26:16

TSK: Eze 2:2

Eze 3:12, Eze 3:14, Eze 3:24, Eze 36:27; Num 11:25, Num 11:26; Jdg 13:25; 1Sa 16:13; Neh 9:30; Joe 2:28, Joe 2:29; Rev 11:11

TSK: Eze 2:3

I send : Eze 3:4-8; 2Ch 36:15, 2Ch 36:16; Isa 6:8-10; Jer 1:7, Jer 7:2, Jer 25:3-7, Jer 26:2-6, Jer 36:2; Mar 12:2-5; Luk 24:47, Luk 24:48; Joh 20:21, Joh 20:22; Rom 10:15

a rebellious nation : Heb. rebellious nations, Ezek. 16:1-63, 20:1-49, 23:1-49

rebelled : Eze 20:18-30; Num 20:10, Num 32:13, Num 32:14; Deu 9:24, Deu 9:27; 1Sa 8:7, 1Sa 8:8; 2Ki 17:17-20; Ezr 9:7; Neh 9:16-18, Neh 9:26, Neh 9:33-35; Psa 106:16-21, Psa 106:28, Psa 106:32-40; Jer 3:25; Jer 16:11, Jer 16:12, Jer 44:21; Dan 9:5-13; Act 7:51

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 2:1

Son of man - This phrase (which occurs elsewhere in Scripture) is applied especially to Ezekiel and Daniel, the prophets of the captivity. Ezekiel is thus reminded of his humanity, at the time when he is especially permitted to have contact with God.

Barnes: Eze 2:2

The spirit - i. e. "the Spirit of God."

Barnes: Eze 2:3-4

Nation - literally, as in the margin - the word which usually distinguishes the pagan from God’ s people. Here it expresses that Israel is cast off by God; and the plural is used to denote that the children of Israel are not even "one nation,"but scattered and disunited.

Translate: "I send thee to the children of Israel, the rebellious nation that have rebelled against Me (they and their fathers have transgressed against Me, even to this very day), and the children impudent and stiff-hearted: I do send thee unto them."

Poole: Eze 2:1

And he that sat upon the throne, Jesus Christ, whose messenger Ezekiel must be to the Jewish captives, now gone into captivity to Babylon.

Son of man a phrase very familiar with Ezekiel in this prophecy, and he useth it for distinction, being now among angels, perhaps to keep him humble, who had such great revelations, which might occasion him to think of himself above what was meet, as prophecy. 2Co 12:7 .

Stand upon thy feet arise, resume thy wonted strength of soul and body, which seem lost by thy fall to the ground. Fear not my coming to punish thee, I come to send thee forth a prophet; arise, therefore, and be as other prophets, ready to receive the Divine oracles, which usually came to prophets standing: and with this command God sent forth a power enabling him to arise and stand.

And I will speak unto thee get thyself into a fit posture and readiness, and I will speak: what that was appears in what followeth, Eze 2:3 .

Poole: Eze 2:2

And so soon as the encouraging command went forth, immediately.

The spirit the vital spirit or soul of the prophet, say some; but these suppose the vision had struck Ezekiel dead, which neither can be supposed, other prophetic visions did not prove deadly, nor did this; others will have it the spirit of courage, some an angel; but it is indeed the Spirit of God, the Holy Ghost, Eze 3:24 . The same Spirit which actuated the living creatures and wheels enters the heart of the prophet.

Entered into me gave the prophet special and suitable qualifications for his office. The Spirit entered that he might abide with the prophet as a constant assister and guide to him.

When he spake unto me while the words were speaking, or so soon as they were spoken. The efficacy of the Spirit, and his accompanying the word of Christ, here appears.

He either Christ, who from the throne spake to the prophet, or the Holy Spirit, newly entered into the prophet.

And set me upon my feet that I heard him; opened his ear, that he heard what was spoken. It is the Spirit which is the fountain of all our abilities, and which also actuates them; without it there is neither life, strength, or motion.

Poole: Eze 2:3

And he: see Eze 2:2 .

Said unto me either vocally, or by impression upon his mind.

Son of man: the prophet had seen, Eze 1:26 of the former chapter, a very glorious person on a throne above the firmament, and now the prophet is called son of man, perhaps, as the Jews conjecture, to encourage the prophet in his prophetic work, and to assure him he should be owned by that glorious One, who appeared as a man, and calls Ezekiel son of man: it is certain he would never forget what he had seen, and it is likely this Mda Ng as oft as it was spoken, would mind the prophet what relation it might have to the vision.

I send thee I am sending, or he that sendeth thee is whom thou sawest on the throne advanced above angels, who directs them in their course of ministry subserving the will of God, and who will give them charge of thee in thy way.

Children Heb. sons ; God gives them still the name of sons and children, he is not hasty to abdicate, to disinherit, and cast off.

To the children of Israel now in the low estate of captives: the lessening name of Jacob had been too great, one might think; but God tells the prophet they were the children of Israel, that prince who wrestled with God, and prevailed, Hos 12:3-5 . It is very likely they had some that feared and sought the God of Jacob, and did wrestle as he had done before them: it insinuateth some hope, however, that God would redeem them, Psa 25:22 , would be good unto them, Psa 73:1 ; his dominion was over them, Psa 114:2 , and they were a peculiar people, Psa 135:4,12 .

To a rebellious nation Heb. nations that are rebellious , very disobedient: as rebellion is the highest crime against the supreme magistrate, so were Israel’ s sins against God. Hence some will have Ezekiel to be commissioned a prophet to denounce God’ s judgments against the heathen, who are in Scripture called by the word here used. But though Ezekiel did prophesy against the nations, as against Egypt. Babylon, Gog, and Magog, yet here these nations in this third verse are the Jews, who were like the nations in their idolatry and manners; they had degenerated from their father Israel, and rebelled against Israel’ s God. If the title

Israel be comfort to the best, the appellation given to the rest, they were a

rebellious nation is terror and menace as well as rebuke to the worst, and God intimates they were what they accounted the Gentiles to be, polluted, profane, and hated of God.

That hath rebelled against me: this was implied in the former word, but thus expressly added to ascertain the charge, and to aggravate the crime of this people, who were from their fathers’ days to this very day rebelling against God. It was the glory of St. Paul, he served God with pure conscience; it is the shame of this nation, they have rebelled from their fathers.

They and their fathers have transgressed against me, even unto this very day their fathers before them, and they with their fathers, and all successively; God was provoked at once with two generations of rebels, fathers who gave example, and children which took it.

Haydock: Eze 2:1

Face, to adore God. (Menochius) ---

Son of man. Our Saviour, out of humility, takes this title, which no other gave him; as the angel does commonly to this prophet, who was his figure: few else have received it, (Daniel viii. 17.) but the reason is not known. (Worthington) ---

God here teaches Ezechiel not to boast of the honour shewn to him, since he must always remember that he is but a feeble mortal. (Calmet)

Haydock: Eze 2:2

Spirit of prophecy; (St. Jerome; Tirinus) or, I revived, and took courage.

Haydock: Eze 2:3

Israel. His commission was chiefly to them. (Calmet)

Gill: Eze 2:1

And he said unto me,.... The glorious Person who sat upon the throne, whose appearance is described in the latter part of the preceding chapter:

son of man; as he was to be that spake unto him; and so it may denote relation, affection, and familiarity; or otherwise it is expressive of humiliation; of the frail, mean, and low estate of man, through the fall, Psa 8:4; wherefore some think Ezekiel is thus addressed, lest he should be lifted up, and think himself as one of the angels, because he had seen so great a vision; just as the Apostle Paul was humbled, lest he should be exalted above measure, through the visions and revelations he had, 2Co 12:7. Kimchi mentions this, but assigns another reason; that because he saw the face of a man in the above vision, he let him know that he was right and good in the eye of God; and was the son of man, and not the son of a lion, &c. which is exceeding weak and trifling. Abendana, besides these, mentions some other reasons given; as that because he saw the "mercavah" or chariot, and ascended to the dignity of the angels on high, it is as if it was said, there is none born of a woman, as this; or because he was carried out of the holy land, as Adam was drove out of Eden; and therefore called the son of the first Adam, being drove out of Jerusalem, and out of the temple, where he was a priest. It may be observed, that this is a name which our Lord frequently took to himself in his state of humiliation; and that none but Ezekiel, excepting once the Prophet Daniel, is called by this name; and no doubt the reason of it is, because he was an eminent type of Christ; and particularly in his mission and commission, as a prophet, to the rebellious house of Israel:

stand upon thy feet; for he was fallen upon his face, at the sight of the vision, Eze 1:28; when a divine Person speaks, men ought to stand and hear, and be in a readiness to do his pleasure:

and I will speak unto thee; which is said for his encouragement, being spoken by him who has the words of truth and grace, and of eternal life.

Gill: Eze 2:2

And the spirit entered into me,.... Not his own spirit or soul; for it does not appear that that went out of him upon the sight of the vision; nor any of the ministering spirits, the angels, who are never said to enter into the prophets or people of God; but the Holy Spirit of God; the same Spirit that was in the living creatures, and in the wheels; in the ministers, and in the churches; who entered with his gifts to qualify him for his office as a prophet; and who enters with his graces into the hearts of all the saints, to quicken, renew, comfort, and sanctify them:

when he spake unto me; at the same time the Spirit went along with the word; and when the word of Christ is attended with the demonstration of the Spirit and of power, it is effectual:

and he set me upon my feet; not he that spake with him, and bid him stand on his feet; but the Spirit; for the word, though it is the word of God, and of Christ, yet is ineffectual without the Spirit; when he enters, he gives the word a place, and it works effectually; when he enters, as the Spirit of life from Christ, the soul is quickened and strengthened; and such that are fallen down stand up; yea, such as are dead arise and stand upon their feet:

that I heard him that spake unto me; so as to understand; for the Spirit, who searches the deep things of God, reveals them to his ministers, and causes them to understand the word of Christ, that they may be able to instruct others in it.

Gill: Eze 2:3

And he said unto me, son of man,.... Now follow his mission and commission, and an account of the persons to whom he was sent:

I send thee to the children of Israel; that were captives in Babylon, in Jehoiakim's captivity; so Christ was sent only to the lost sheep of the house of Israel, Mat 15:24;

to a rebellious nation, that hath rebelled against me; or, "rebellious Gentiles", ^u; not the nations of the earth, though Ezekiel did prophesy many things concerning them; but the Jews, the two tribes of Judah and Benjamin; or the twelve tribes of Israel, called Gentiles, because they joined with them in their idolatries; and, as Kimchi says, were divided in their evil works; some worshipping the gods of the Ammonites; and some the gods of the Moabites; and all guilty of rebellion and treason in so doing against the God of heaven:

they and their fathers have transgressed against me, even unto this very day; which is an aggravation of their rebellion; their fathers had sinned, and they had followed their ill examples, and had continued therein to that day; and as they, did to the times of Christ, when they were about to till up the measure of their iniquity, Mat 23:31.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 2:1

¹ sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.

NET Notes: Eze 2:2

¹ tc The phrase “as he spoke to me” is absent from the LXX.

² tn Or “spirit.” NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings, however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).

NET Notes: Eze 2:3

¹ tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8, “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).

² tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.

³ tc This word is omitted from the LXX.

tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).

Geneva Bible: Eze 2:1

And ^{( a )} he said to me, ^{( b )} Son of man, stand upon thy feet, and I will speak to thee.

^{( a )} That is, the Lord.

^{( b )} Meaning, man who is but earth and ashes, which was to humble him, and cause him to consider his own state, and God's grace.

Geneva Bible: Eze 2:2

^{( c )} And the spirit entered into me when he spoke to me, and set me upon my feet, that I heard him that spoke to me.

^{( c )} So that he could not abide God's presence, till God's Spirit entered into him.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 2:1-10

1 Ezekiel's commission.

6 His instruction.

9 The roll of his heavy prophecy.

MHCC: Eze 2:1-5

Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind that still he is a son of man, a weak, mortal creature. As Christ usually called himself the Son of man, it was also an honourable distinction. Ezekiel's posture showed reverence, but his standing up would be a posture of greater readiness and fitness for business. God will speak to us, when we stand ready to do what he commands us. As Ezekiel had not strength of his own, the Spirit entered into him. God is graciously pleased to work in us whatever he requires of us. The Holy Spirit sets us upon our feet, by inclining our wills to our duty. Thus, when the Lord calls upon the sinner to awake, and attend to the concerns of his soul, the Spirit of life and grace comes with the call. Ezekiel is sent with a message to the children of Israel. Many might treat his message with contempt, yet they should know by the event that a prophet had been sent to them. God will be glorified, and his word made honourable, whether it be a savour of life unto life, or of death unto death.

Matthew Henry: Eze 2:1-5

The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (Eze 2:1, Eze 2:3), Son of Adam, Son of the earth. Daniel is once called so (Dan 8:17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. he was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms (Jer 1:10), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament (Dan 7:13, I saw one like the Son of man come with the clouds of heaven ), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man.

I. Ezekiel is here set up, and made to stand, that he might receive his commission, Eze 2:1, Eze 2:2. He is set up,

1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights no in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us.

2. By a divine power going along with that command, Eze 2:2. God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a divine touch (Dan 10:18) and John was raised by the right hand of Christ laid upon him, Rev 1:17. The Spirit set him upon his feet, made him willing and forward to do as he was bidden, and then he heard him that spoke to him. He heard the voice before (Eze 1:28), but now he heard it more distinctly and clearly, heard it and submitted to it. The Spirit sets us upon our feet by inclining our will to our duty, and thereby disposes the understanding to receive the knowledge of it.

II. Ezekiel is here sent, and made to go, with a message to the children of Israel (Eze 2:3): I send thee to the children of Israel. God had for many ages been sending to them his servants the prophets, rising up betimes and sending them, but to little purpose; they were now sent into captivity for abusing God's messengers, and yet even there God sends this prophet among them, to try if their ears were open to discipline, now that they were holden in the cords of affliction. As the supports of life, so the means of grace, are continued to us after they have been a thousand times forfeited. Now observe,

1. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation (Eze 2:3), a rebellious house, Eze 2:5. They are called children of Israel; they retain the name of their pious ancestors, but they have wretchedly degenerated, they have become Goim - nations, the word commonly used for the Gentiles. The children of Israel have become as the children of the Ethiopian (Amo 9:7), for they are rebellious; and rebels at home are much more provoking to a prince than enemies abroad. Their idolatries and false worships were the sins which, more than any thing, denominated them a rebellious nation; for thereby they set up another prince in opposition to their rightful Sovereign, and did homage and paid tribute to the usurper, which is the highest degree of rebellion that can be. (1.) They had been all along a rebellious generation and had persisted in their rebellion: They and their fathers have transgressed against me. Note, Those are not always in the right that have antiquity and the fathers on their side; for there are errors and corruptions of long standing: and it is so far from being an excuse for walking in a bad way that our fathers walked in it that it is really an aggravation, for it is justifying the sin of those that have gone before us. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. They are impudent children, brazen-faced, and cannot blush; they are still-hearted, self-willed, and cannot bend, cannot stoop, neither ashamed nor afraid to sin; they will not be wrought upon by the sense either of honour or duty. We are willing to hope this was not the character of all, but of many, and those perhaps the leading men. Observe, [1.] God knew this concerning them, how inflexible, how incorrigible, they were. Note, God is perfectly acquainted with every man's true character, whatever his pretensions and professions may be. [2.] He told the prophet this, that he might know the better how to deal with them and what handle to take them by. He must rebuke such men as those sharply, cuttingly, must deal plainly with them, though they call it dealing roughly. God tells him this, that it might be no surprise or stumbling-block to him if he found that his preaching should not make that impression upon them, which he had reason to think it would.

2. The dominion of the prince by whom this ambassador is sent. (1.) He has authority to command him whom he sends: " I do send thee unto them, and therefore thou shalt say thus and thus unto them,"Eze 2:4. Note, it is the prerogative of Christ to send prophets and ministers and to enjoin them their work. St. Paul thanked Christ Jesus who put him into the ministry (1Ti 1:12); for, as he was sent of the Father, ministers are sent by him; and as he received the Spirit without measure he gives the Spirit by measure, saying, Receive you the Holy Ghost. They are impudent and rebellious, and yet I send thee unto them. Note, Christ gives the means of grace to many who he knows will not make a good use of those means, puts many a price into the hand of fools to get wisdom, who not only have no heart to it, but have their hearts turned against it. Thus he will magnify his own grace, justify his own judgment, leave them inexcusable, and make their condemnation more intolerable. (2.) He has authority by him to command those to whom he sends him: Thou shalt say unto them, Thus saith the Lord God. All he said to them must be spoken in God's name, enforced by his authority, and delivered as from him. Christ delivered his doctrines as a Son - Verily, verily, I say unto you; the prophets as servants - Thus saith the Lord God, our Master and yours. Note, The writings of the prophets are the word of God, and so are to be regarded by every one of us. (3.) He has authority to call those to an account to whom he sends his ambassadors. Whether they will hear or whether they will forbear, whether they will attend to the word or turn their backs upon it, they shall know that there has been a prophet among them, shall know by experience. [1.] If they hear and obey, they will know by comfortable experience that the word which did them good was brought to them by one that had a commission from God and a divine power going along with him in the execution of it. Thus those who were converted by St. Paul's preaching are said to be the seals of his apostleship, 1Co 9:2. When men's hearts are made to burn under the word, and their wills to bow to it, then they know and bear the witness in themselves that it is not the word of men, but of God. [2.] If they forbear, if they turn a deaf ear to the word (as it is to be feared they will, for they are a rebellious house ), yet they shall be made to know that he whom they slighted was indeed a prophet, by the reproaches of their own consciences and the just judgments of God upon them for refusing him; they shall know it to their cost, know it to their confusion, know it by sad experience, what a pernicious dangerous thing it is to despise God's messengers. They shall know by the accomplishment of the threatenings that the prophet who denounced them was sent of God; thus the word will take hold of men, Zec 1:6. Note, First, Those to whom the word of God is sent are upon their trial whether they will hear or whether they will forbear, and accordingly will their doom be. Secondly, Whether we be edified by the word or no, it is certain that God will be glorified and his word magnified and made honourable. Whether it be a savour of life unto life or of death unto death, either way it will appear to be of divine original.

Keil-Delitzsch: Eze 2:1-2

Call of Ezekiel to the Prophetic Office - Eze 2:1 and Eze 2:2. Upon the manifestation of the Lord follows the word of vocation. Having, in the feeling of his weakness and sinfulness, fallen to the ground before the terrible revelation of Jehovah's glory, Ezekiel is first of all raised up again by the voice of God, to hear the word which calls him to the prophetic function. - Eze 2:1. And He said to me, Son of man, stand upon thy feet, I will speak with thee. Eze 2:2 . Then came spirit unto me as He spake unto me, and it placed me on my feet, and I heard Him speaking unto me. - The address בּן־אדם occurs so frequently in Ezekiel, that it must be regarded as one of the peculiarities of his prophecies. Elsewhere it occurs only once, Dan 8:17. That it is significant, is generally recognised, although its meaning is variously given. Most expositors take it as a reminder of the weakness and frailness of human nature; Coccejus and Kliefoth, on the contrary, connect it with the circumstance that God appears to Ezekiel in human form, and find in it a τεκμήριον amicitiae , that God speaks in him as man to man, converses with him as a man with his friend. This last interpretation, however, has against it the usus loquendi . As בּן־אדם denotes man according to his natural condition, it is used throughout as a synonym with אנושׁ , denoting the weakness and fragility of man in opposition to God; cf. Psa 8:5; Job 25:6; Isa 51:12; Isa 56:2; and Num 23:19. This is the meaning also of בּן־אדם in the address, as may be distinctly seen from the various addresses in Daniel. Daniel is addressed, where comfort is to be imparted to him, as אישׁׁ חמדות , "man greatly beloved,"Dan 10:11, Dan 10:19, cf. Dan 9:23; but, on the contrary, in Eze 8:17, where he has fallen on his face in terror before the appearance of Gabriel, with the words, "Understand, O son of man,"in order to remind him of his human weakness. This is also the case in our verse, where Ezekiel, too, had fallen upon his face, and by God's word spoken to him, is again raised to his feet. It is only in Ezekiel that this address is constantly employed to mark the distance between the human weakness of his nature and the divine power which gives him the capacity and the impulse to speak. Not, however, with the design, mentioned by Jerome on Dan 8:17, "that he may not be elated on account of his high calling,"because, as Hävernick subjoins, Ezekiel's extremely powerful and forcible nature may have needed to be perpetually reminded of what it is in reality before God. If this were the meaning and object of this address, it would also probably occur in the writings of several of the other prophets, as the supposition that the nature of Ezekiel was more powerful and forcible than that of the other prophets is altogether without foundation. The constant use of this form of address in Ezekiel is connected rather with the manner and fashion in which most of the revelations were imparted to him, that is, with the prevalence of "vision,"in which the distinction between God and man comes out more prominently than in ordinary inspiration or revelation, effected by means of an impression upon the inner faculties of man. The bringing prominently forward, however, of the distance between God and men is to remind the prophet, as well as the people to whom he communicated his revelations, not merely of the weakness of humanity, but to show them, at the same time, how powerfully the word of God operates in feeble man, and also that God, who has selected the prophet as the organ of His will, possesses also the power to redeem the people, that were lying powerless under the oppression of the heathen, from their misery, and to raise them up again. - At the word of the Lord, "Stand upon thy feet," came רוּח into the prophet, which raised him to his feet. רוּח here is not "life consciousness"(Hitzig), but the spirit-power which proceeds from God, and which is conveyed through the word which imparted to him the strength to stand before the face of God, and to undertake His command. מדּבּר , partic. Hithpa ., properly "collocutor," occurs here and in Eze 43:6, and in Num 7:89; elsewhere, only in 2Sa 14:13.

Keil-Delitzsch: Eze 2:3-7

The calling of the prophet begins with the Lord describing to Ezekiel the people to whom He is sending him, in order to make him acquainted with the difficulties of his vocation, and to encourage him for the discharge of the same. Eze 2:3 . And He said to me, Son of man, I send thee to the children of Israel, to the rebels who have rebelled against me: they and their fathers have fallen away from me, even until this very day. Eze 2:4 . And the children are of hard face, and hardened heart. To them I send thee; and to them shalt thou speak: Thus says the Lord Jehovah. Eze 2:5 . And they - they may hear thee or fail (to do so); for they are a stiff-necked race - they shall experience that a prophet has been in their midst. Eze 2:6 . But thou, son of man, fear not before them, and be not afraid of their words, if thistles and thorns are found about thee, and thou sittest upon scorpions; fear not before their words, and tremble not before their face; for they are a stiff-necked race. Eze 2:7 . And speak my words to them, whether they may hear or fail (to do so); for they are stiff-necked.

The children of Israel have become heathen, no longer a people of God, not even a heathen nation ( גּוי , Isa 1:4), but גּוים , "heathens,"that is, as being rebels against God. המּורדים (with the article) is not to be joined as an adjective to גּוים , which is without the article, but is employed substantively in the form of an apposition. They have rebelled against God in this, that they, like their fathers, have separated themselves from Jehovah down to this day (as regards פּשׁע בּ , see on Isa 1:2; and עצם היּום הזּה , as in the Pentateuch; cf. Lev 23:14; Gen 7:13; Gen 17:23, etc.). Like their fathers, the sons are rebellious, and, in addition, they are קשׁי פנים , of hard countenance"= חזקי , "of hard brow"(Eze 3:7), i.e., impudent, without hiding the face, or lowering the look for shame. This shamelessness springs from hardness of heart. To these hardened sinners Ezekiel is to announce the word of the Lord. Whether they hear it or not ( אם־ואם , sive-sive , as in Jos 24:15; Ecc 11:3; Ecc 12:14), they shall in any case experience that a prophet has been amongst them. That they will neglect to hear is very probable, because they are a stiff-necked race ( בּית , "house"= family). The Vau before ידעוּ (Eze 2:5) introduces the apodosis . היה is perfect, not present. This is demanded by the usus loquendi and the connection of the thought. The meaning is not: they shall now from his testimony that a prophet is there; but they shall experience from the result, viz., when the word announced by him will have been fulfilled, that a prophet has been amongst them. Ezekiel, therefore, is not to be prevented by fear of them and their words from delivering a testimony against their sins. The ἁπάξ λεγόμενα , סרבים and סלּונים , are not, with the older expositors, to be explained adjectively: "rebelles et renuentes ," but are substantives. As regards סלּון , the signification "thorn"is placed beyond doubt by סלּון in Eze 28:24, and סרב in Aramaic does indeed denote "refractarius;" but this signification is a derived one, and inappropriate here. סרב is related to צרב , "to burn, to singe,"and means "urtica," "stinging-nettle, thistle,"as Donasch in Raschi has already explained it. אותך is, according to the later usage, for אתּך , expressing the "by and with of association,"and occurs frequently in Ezekiel. Thistles and thorns are emblems of dangerous, hostile men. The thought is strengthened by the words "to sit on ( אל for על ) scorpions,"as these animals inflict a painful and dangerous wound. For the similitude of dangerous men to scorpions, cf. Sir. 26:10, and other proof passages in Bochart, Hierozoic . III. p. 551f., ed. Rosenmüll.

Constable: Eze 1:1--3:27

I. Ezekiel's calling and commission chs. 1--3

Four elements that mark the commission narratives in the prophets are all present in this account of Ezekiel's calling. These include a divine confrontation, an explanation of the prophet's task and its importance, objections that the prophet might offer, and divine reassurance answering these objections and assuring the prophet of the Lord's enabling presence.⁴³ The record of God's commissioning of Ezekiel constitutes the longest prophetic call in the Bible (cf. Isa. 6; Jer. 1).

The passage has a chiastic structure that focuses attention on the importance of Ezekiel receiving revelations from the Lord (2:8b-3:3).⁴⁴

A Circumstances of the vision (1:1-3)

B Divine confrontation: the chariot's approach (1:4-28)

C Introductory word (2:1-2)

D First commission and reassurance (2:3-8a)

E Confirmatory sign (2:8b-3:3)

D' Second commission (3:4-11)

C' Introductory word (3:12)

B' Divine confrontation: the chariot's departure (3:13)

A' Circumstances of the vision (3:14-15)

Constable: Eze 2:1--3:27

B. The Lord's charge to Ezekiel chs. 2-3

Having seen a vision of God's glory, Ezekiel was now ready to receive his commission as the Lord's servant.

Constable: Eze 2:1-5

1. The recipients of Ezekiel's ministry 2:1-5

2:1 Yahweh instructed Ezekiel to stand on his feet because the Lord wanted to speak with him.

"Not paralysis before him is desired by God, but reasonable service. . . . It is man erect, man in his manhood, with whom God will have fellowship and with whom he will speak."⁷¹

The title "son of man" is a distinctive one in this prophecy and stresses the humanity of the prophet in contrast to the deity of the glorious Lord. The Hebrew title appears 93 times in Ezekiel and only once elsewhere in the Old Testament (Dan. 8:17).⁷² "Son of" indicates a close relationship even when it does not describe literal sonship (e.g., "son of death," i.e., someone deserving to die, 1 Sam. 10:31; or "son of peace," i.e., a person associated with peace, Luke 10:6).

"By this title Ezekiel would be reminded continually that he was dependent on the Spirit's power, which enabled him to receive the message of God (v. 2) and to deliver it in the power and authority of the Lord--'This is what the Sovereign LORD says' (v. 4)."⁷³

2:2 The Holy Spirit entered Ezekiel as the Lord spoke to him and enabled him to stand up and to hear what the Lord was saying (cf. 3:24; Exod. 4:10-15; 31:1-11; 1 Sam. 10:9-11; Ps. 51:11; Jer. 1:4-19; Dan. 8:18; Acts 2:4; Eph. 5:18; et al.).

2:3 The Lord explained that He was sending Ezekiel to the Israelites who were rebellious and had rebelled against Him. The current generation and their forefathers had transgressed against the Lord to the present day by violating the Mosaic Covenant. The history of Israel had been "one unbroken apostasy."⁷⁴

"The word rebellious' can be understood as the key to the attitude of Israel throughout the book."⁷⁵

"Though the technical language of covenant is sparse in Ezekiel, the notion of covenant is everywhere presupposed."⁷⁶

2:4 The people to whom God was sending Ezekiel were stubborn and obstinate (lit. hard-faced and hard-hearted), like children often are. The prophet was to announce to them what their master Yahweh said. Ezekiel used the title "Lord God" (Heb. adonay Yahweh, Sovereign Yahweh) 217 times. It emphasizes both God's sovereign authority and His covenant-keeping faithfulness.⁷⁷

2:5 As a result of Ezekiel's ministry these people would know that a prophet had been among them, that God had sent a messenger to them, whether they chose to listen or not. They might not listen because they were a rebellious "house" (nation), but Ezekiel was not to change his message to accommodate his hearers.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 2 (Chapter Introduction)

Overview

Eze 2:1, Ezekiel’s commission; Eze 2:6, His instruction; Eze 2:9, The roll of his heavy prophecy.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 2 (Chapter Introduction)

CHAPTER 2

Ezekiel’ s commission, Eze 2:1-5 ; his instructions, Eze 2:6-8 . The roll of heavy judgments spread before him, Eze 2:9,10 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 2 (Chapter Introduction)

(Eze 2:1-5) The prophet is directed what he is to do.

(Eze 2:6-10) And encouraged to be resolute, faithful, and devoted.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 2 (Chapter Introduction)

What our Lord Jesus said to St. Paul (Act 26:16) may fitly be applied to the prophet Ezekiel, to whom the same Jesus is here speaking, " Rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister." We have here Ezekiel's ordination to his office, which the vision was designed to fit him for, not to entertain his curiosity with uncommon speculations, but to put him into business. Now here, I. He is commissioned to go as a prophet to the house of Israel, now captives in Babylon, and to deliver God's messages to them from time to time (Eze 2:1-5). II. He is cautioned not to be afraid of them (Eze 2:6). III. He is instructed what to say to them, and has words put into his mouth, signified by the vision of a roll, which he was ordered to eat (Eze 2:7-10), and which, in the next chapter, we find he did eat.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 2 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 2

This chapter contains me prophet's call, commission, and instruction to prophesy. The preparation to it is in Eze 2:1; being fallen upon his face, he is bid to stand upon his feet, with a promise to speak to him; and the Spirit entering into him, he is set by him on his feet, and he hears what is spoken to him; then follows his mission to the children of Israel, who are described as rebellious, impudent, and stiff-hearted; and to whom he is sent, to render them inexcusable, Eze 2:3; and he is exhorted not to be afraid of their words, nor dismayed at their looks, however fierce and furious they might be; but faithfully declare his message, and not be discouraged, should it be without success, Eze 2:6; and he is instructed not to be rebellious, as they were; but open his mouth and eat what should be given him, Eze 2:8; when, in a visionary way, a hand was seen, and a roll in it, and this spread before him, written within and without, full of lamentation, mourning, and woes, as a symbol of the substance of his prophecy, Eze 2:9.