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2:1—3:15

Ezekiel’s Message

We embrace with integrity the justice of God’s word and should be unsurprised when others resist its uncomfortable truths.

Key Themes

• God’s word contains both sweet and bitter news, which must be embraced with integrity before it can be proclaimed effectively.

• The nature of the human heart is naturally resistant to uncomfortable truths from God’s word.

• The sovereign sufficiency of God more than matches resistance to his word.

Context in Ezekiel

Ezekiel 1:28 is a bridge from chapter 1 to chapter 2. It interprets the essential nature of the vision in chapter 1 (“This was . . . the glory of the Lord”), noting Ezekiel’s response (“I fell facedown”), and introduces a voice from the storm. This in turn sets the scene for God to speak and formally commission Ezekiel as a prophet (“Son of man, stand on your feet . . . that I might send you,” Ezek 2:1–3). The unit closes with the end of the vision, as the Spirit restores Ezekiel once again to conscious awareness of his geographical surroundings among exiles at the Kebar River (Ezek 1:1; 3:15).

Interpretive Highlights

2:1 Son of man: This phrase denotes essential human nature in contrast to divine nature, often stressing some inherent weakness (e.g., Num 23:19; Pss 8:4; 89:47; 90:3) that can be overcome through divine enablement (Ps 80:17). The vast majority of occurrences of this phrase (94 of the approximately 139 uses in the Old Testament) is when God addresses his prophet Ezekiel. As Taylor notes, God’s opening words put Ezekiel “in his rightful place” before the majesty of God.19 The special use of the phrase “son of man” in Dan 7:13 also stresses the essential human nature of this figure in contrast to the terrifying beasts described earlier in the passage. With a messianic identification of this Danielic figure in late, Second Temple Judaism, Jesus adopted it as his favorite expression for himself (cf. Mark 8:29–31; 13:36; 14:62), but messianic overtones belong to this later Jewish context and should not confuse the simpler usage of the phrase in Ezekiel.20

2:2 the Spirit came into me: As a mortal human who has been overwhelmed by such close encounter with divine glory, Ezekiel needs divine help to face and converse with his God. The Spirit of God is an extremely important agent in the book of Ezekiel, energizing not only the prophet (Ezek 2:2; 3:24) and transporting him in visionary experiences (Ezek 3:12; 8:3; 37:1) but ultimately accomplishing the spiritual renewal of the entire community of God’s people (Ezek 11:19; 36:26–27; 37:14). Here, the Spirit enables him to receive his commission, as difficult an assignment as it will be (Ezek 2:3–4, 6; cf. Ezek 3:8–9).

2:3 a rebellious nation: Some translations emphasize the plural, “nations,” of the Hebrew text (cf. ESV; NET), which is important to Ezekiel’s eventual message of deliverance—God’s plan encompasses both the northern and southern kingdoms (Ezek 37:15–27) that had been divided since the days of Rehoboam (1 Kgs 12:19).21 Here, the stress is on the rebellious nature of all Israel. The word translated “rebellious” describes political revolt by a vassal nation against its overlord (Gen 14:4; 2 Kgs 18:7), and so it has the connotation of treason. It describes Israel’s refusal to obey God’s initial command to enter the promised land (Num 14:9), an illustration appropriate to the mention of “ancestors” in this verse. A similar tone reverberates from the word translated “revolt” (1 Kgs 12:19; 2 Kgs 1:1). The nation’s obstinacy (v. 4) is a well-known characteristic of the ancestors (“stiff-necked”; Exod 32:9; 33:3, 5; 34:9; Deut 9:6, 13; 2 Chr 30:8). What is so pointed about God’s comment here is that the combination of words translated “stubborn” is an idiom used outside of Ezek 2:4 and 3:7 for the hardening of Pharaoh’s heart (Exod 7:13, 22; 8:15; 9:35). The language could not be more derogatory.

2:4 the Sovereign Lord says: Traditionally translated “Lord God,” this form of the divine name combines the proper name for Israel’s God, “Yahweh” (translated with lower case capitalization on “Lord”) and the general word in the Old Testament for “lord.” The latter term generally denotes a person of superior social rank, often as a term in respectful address (Gen 42:10; Num 11:28; 1 Sam 16:16; even within family, Gen 18:12; 31:35). It acknowledges authority (Gen 45:9), sometimes denoting ownership (1 Kgs 16:24). Hence, this divine name combines the proper name of Israel’s God, Yahweh, with a term emphasizing his sovereign authority to which all must submit.

2:6 Do not be afraid: Ezekiel should take courage that he will prevail against all who oppose him. The metaphors of briars, thorns, and scorpions likely refer to severe social discomfort that Ezekiel will experience. Some interpret these terms as metaphors of protection.22 However, the “fear not” formula used the second and third time in this verse seems to be connected with a reason one might fear (“at their words” . . . “a rebellious house”), so more likely these metaphors give reason why the prophet might be tempted to fear. Later in the commission, God assures Ezekiel that his fortitude will be adequate for the challenge (Ezek 3:8–9).

2:8 Do not rebel . . . open . . . and eat: In contrast to the rebellious nation, Ezekiel must willingly receive the message. The visionary experience of eating a scroll seems bizarre, yet the metaphor of consumption nicely describes what is involved when one responds receptively. His embracing it (metaphorically internalizing) was not merely a superficial acquiescence, rather he willingly acknowledged the rightness of God’s judgments. We might say, he “took it to heart” (cf. Ezek 3:10; Jer 15:16). This agreement is indicated by the description, “sweet as honey,” which compares to the psalmists’ delight in God’s words (Pss 19:10; 119:103).

Normally, such language is sweet because it is gracious (Prov 16:24); however, the words of this message are “lament and mourning and woe” (filling both sides of the scroll). To describe such distressing content as “sweet” is paradoxical. It seems best to recognize the complexity of such an experience. On the one hand Ezekiel recognizes the validity of the message, in this case, the justice of God’s judgment; but at the same time he responds with dismay at the terrifying tragedy about to unfold. This is consistent with what was noted above with respect to the complex nature of Ezekiel’s call. He is reluctant but not resistant. He willingly submits yet not without misgivings. So at the end of the whole experience Ezekiel is left with bitter anger (see comments on Ezek 3:14–15). Obstinacy by people in the face of God is senseless and Ezekiel anguishes over their obstinacy.

3:5–6 obscure speech and strange language: The comparison of Israel to foreign peoples whose language Ezekiel does not share is to underscore the stubborn nature of Ezekiel’s community. He would receive a better response from idolatrous foreigners with whom he has a language barrier than he will from his own people.

3:8–11 I will make your forehead: The change of imagery from “heart” to “forehead” (“face,” ESV, NASB, NET) stresses the intimate nature of the confrontation ahead. The word translated “hardest stone” is used elsewhere in comparison to iron (Jer 17:1; a gem more akin to diamond, so ESV, NASB, NET). This enablement of Ezekiel befits his name, which means “God hardens.”23

3:12 the glory of the Lord arose: Due to the difficulty of the Hebrew text at this point, there are two significantly different ways this phrase is translated; and the expositor must be aware. Traditionally, translators have rendered the Hebrew as a doxology, “Blessed be the glory of the Lord from its place” (NIV [1984]; cf. ESV; NASB; NKJV). This is awkward in both English and Hebrew; perhaps too awkward to make sense. This would suggest the Hebrew text became corrupted in transmission. The NIV (2011) is likely correct here (cf. NET; NLT margin; NRSV).24 In either case, the passage brings the visionary experience to a close as the living creatures resume their movement to carry away God’s throne (cf. Ezek 1:24).

3:14–15 I went in bitterness . . . anger of my spirit: The question is, toward what is Ezekiel’s anger directed? There are two possibilities: (1) Ezekiel was angry because of the inescapable hardship of his mission (Ezek 2:6; 3:8–10).25 The following phrase, “and the strong hand of the Lord was upon me,” might imply that such divine force was necessary to overcome his resistance. This would be similar, but for different reasons, to the reaction of Jonah (Jonah 4:1–9). (2) Ezekiel’s feelings were caught up in the Lord’s righteous anger toward the nation’s sin and obstinacy (cf. Jer 6:10–11).26 This is compatible with the observation that the message of God’s judgment was sweet to him (Ezek 3:3). The choice depends largely on one’s overall view of Ezekiel’s attitude toward his call. Because Ezekiel’s response is a reluctance due to the horrors of his message rather than resistance to the call, the second option is preferable (cf. Ezek 9:8; Rev 10:8–11).27

The phrase, “deeply distressed,” translates a word used to describe devastation and desolation of objects or emotions (Gen 47:19; 2 Sam 13:20; Ezra 9:3). Ezekiel’s feelings were complex; indignation coupled with dismay at the horrors to come (cf. Ezek 21:6). “Seven days” likely corresponds to the length of time for completion of mourning (Gen 50:10; Job 2:13).28

Theological Bridge to Application

The contrast between human inadequacy (“son of man”) and divine enablement (“the Spirit came into me”) underscores the important truth that God is sufficient to accomplish his agenda. Furthermore, human nature is naturally inclined to resist the message of truth; it is not just ancient Israel that is hard of heart. But Ezekiel’s title for God, “Sovereign Lord,” leaves no doubt who wins in any contest of wills.

Focus of Application

The temptation in teaching this passage is to over emphasize analogies between the call-experience of Ezekiel the priestly-prophet (cf. Ezek 1:3) and that of ordinary believers today, who in a qualified sense are priests (mediators between God and the non-believing world; 1 Pet 2:9; Rev 1:6; 5:10; 20:6) as well as “prophets.” The report of the Day of Pentecost (Acts 2:17–18) indicates that all believers function “prophetically” in a less technical sense, as ambassadors of the New Covenant who proclaim the gospel to the world (2 Cor 3:6; 5:18–20).29 However, while it is true that there is a limited analogy between Ezekiel and us, that is not the primary thrust of this passage.

God directly addressed the prophet, commissioning him and speaking to his personal condition. However, when Ezekiel records in his prophetic book the experience of his encounter with God, he is not doing so to instruct his original audience about how they might receive divine callings or act prophetically. Rather, this section of Ezekiel does two things. First, it validates the authority of the prophet. That is the function of call narratives in the Old Testament, to show that the prophet is invested with divine authority (see discussion under Context at Ezek 1:1–28). Call narratives also function to teach us about God and prepare us to read further in the prophetic book something about the nature of its message. In Ezek 3, the call narrative warns the audience about the stubbornness of their heart. So, in answer to the question, What is God doing in this passage?, it is not setting forth a template for a prophetic call to be applied to us today. But it warns us all of the universal human inclination to resist God’s truth and the necessity to receive the divine word for the truth that it proclaims. Neither the messenger nor the audience is at liberty to ignore the truth of God’s word.

Today, as in the case of Ezekiel’s generation, the message of the gospel is not one that the world naturally receives (John 15:18–25; Rom 1:18; 1 Cor 2:8; 2 Cor 4:1–4). Even for those who believe, it is a sweet and bitter message. We sincerely embrace the gospel with joyful hearts, yet know that for those who resist, it is a tragic message of death (2 Cor 2:14–17). The gospel contains both sweet and bitter news of the righteousness of God.

This passage might raise the topic about Christians and social engagement; what should be the expectations of believers when God’s truth conflicts with society at a moral level. Caution is in order. The New Testament calls upon Christians to live mindfully of the poor and powerless (e.g., Luke 18:22; 19:8; Gal 2:10; Jas 1:27); but focusing on the moral transformation of a post-Christian society is difficult to find biblical texts to support (in fact, contra-indicated in 1 Cor 5:12). On the other hand, accountability within the Christian community is encouraged (Gal 6:1; 2 Tim 3:16; 1 5:14), and at times bold confrontation is appropriate, because even the regenerate heart of a believer can harden to the word of truth (1 Cor 5:9–11; Gal 2:14; 1 Tim 5:20; 2 Tim 4:2).

19. Taylor, Ezekiel, 60.

20. See Bock, “Son of Man,” 894–900.

21. Cf. Ezek 35:10. Further, see Alexander, “Ezekiel,” 668, and comments at Ezek 4:4–5.

22. See Block, Ezekiel 1–24, 121–22; and Bodi, “Ezekiel,” 409.

23. Greenberg, Ezekiel 1–20, 69.

24. See Taylor, Ezekiel, 67; and for more detail Block, Ezekiel 1–24, 134–35.

25. Block, Ezekiel 1–24, 137. However, this need not mean that the prophet shared “some of the hardened disposition of his compatriots.”

26. Taylor, Ezekiel, 68.

27. See discussion under Context in Ezekiel for Ezek 1:1–28.

28. Alexander, “Ezekiel,” 671.

29. For democratization of the prophetic call to all New Testament believers, see Beale, A New Testament Biblical Theology, 603–4, 908–10.