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3:16–27

Ezekiel’s Message

Consequences of obedience or disobedience rest on the response of individuals to heed the warnings of God’s word.

Key Themes

• God’s warnings can apply to the righteous to encourage a consistent walk of obedience.

• The responsibility for discipline or judgment rests on the person who fails to respond.

Context in Ezekiel

This unit opens where the last left off: “at the end of seven days.” The time had been sufficient for Ezekiel to recover somewhat from the dual trauma of encountering God’s glorious presence and receiving such a grave commission. Now God moves Ezekiel from his general call as a prophet to his first active assignment—a “silent watchman” who conveys his message by visual signs (horrifying siege of Jerusalem in chapter 4 and the slaughter in chapter 5). One could argue for isolating Ezek 3:16–21 from what follows. But these verses, which expand upon Ezekiel’s commission in Ezek 2:1—3:15, also introduce his assignment as a sign messenger, which begins in Ezek 3:22. Altogether, Ezek 3:16–27 leads into the following chapters 4 and 5, with Ezek 3:22–27 introducing his sign ministry.

Interpretive Highlights

3:17 a watchman: Cities posted watchmen atop walls to sound an alarm of news or approaching danger (2 Sam 18:24–27; 2 Kgs 9:17–20; cf. Ezek 33:1–6). So the image of “watchman” served as a fitting metaphor for the task of a prophet (Jer 6:17; Hos 9:8). In this immediate context, not only does Ezekiel warn his countrymen of the lethal danger of their sin, but as a watchman he also signals the siege in Ezek 4:1–3. Regarding Ezekiel’s call to be a watchman, see also the parallel passage in Ezek 33:1–20 and the commentary there.

3:18–19 you will surely die . . . saved yourself: The death sentence announced to the wicked in these verses, and the similar warning to the righteous in vv. 20–21, should not be confused with matters of eternal life. This over reading of the text is tempting only because from a contemporary Christian perspective, the matter of eternal life and death is the dominant issue associated with the New Testament gospel. However, from the perspective of the Mosaic Covenant, life and death were most immediately associated with covenant blessings or curses in the promised land (Deut 30:1–20, esp. v. 15; cf. Deut 4:1–4; 11:26–27; 16:20; Lev 18:5). Similarly, the psalmists and sages spoke of wickedness leading to premature death (Pss 37:35–36; 55:23; Prov 10:16; 11:19). So, Ezekiel’s warning would have been understood in the manner of Jeremiah’s (Jer 21:8–10).30

For Ezekiel, failure as a watchman results in moral and legal culpability: “accountable for their blood.” This is the expression for one who is held responsible for a capital crime and so forfeits life (Gen 9:5–6; 2 Sam 4:11–12).31 The Hebrew phrase rendered “saved yourself” (NIV; cf. NASB) is often translated “saved your soul” (ESV; NKJV). This adds to the confusion, since in modern parlance, “soul” is associated with the immaterial component of human nature that survives physical death to enter the eternal state. However, in Old Testament usage, the word often translated “soul” primarily refers to the whole person (Exod 1:5; Num 6:6; Ps 35:9–10) or physical life (Gen 19:17; Lev 24:17). The authority to announce life and death to specific individuals is an exclusively prophetic task (e.g., Moses [Num 14:35; 26:65]; Samuel [1 Sam 2:33–34]; Nathan [2 Sam 12:13–14]; Elijah [2 Kgs 1:4]; Isaiah [2 Kgs 20:1, 5]; Jeremiah [Jer 38:17–18]).32 For further discussion on personal responsibility, see the parallel passage in Ezek 18:1–32 and the commentary there.

3:20 stumbling block: The threat of death not only applies to the wicked, but even the righteous person who turns to wickedness will experience the Lord’s severity. The word translated “stumbling block” refers to an object over which one trips to their harm (Lev 19:14). So, it lends itself metaphorically, as here, to something that results in death (cf. Jer 6:21) and might be translated as “calamity.”33 Recall what was said above, that this language does not pertain to matters of eternal life.

3:22–23 The hand of the Lord . . . the glory: A repetition of Ezekiel’s initial, visionary experience accompanies the more detailed instruction for his task. Anticipated rejection by the people, both of his message and of him personally (Ezek 3:25–26), required special emboldening (Ezek 3:9).

3:24–25 shut yourself inside . . . you will be bound: The difficulty here is envisioning exactly what would happen. Would the prophet sequester himself, or would his opponents bind him to isolate him from the public? Alternatively, perhaps those binding him were associates cooperating with his sign acts (cf. Ezek 4:8). It is also possible that the binding here is metaphorical, that is, public resistance forced a strategy of reclusion. In any event, while Jeremiah found himself confined by rebellious leadership (Jer 20:1–2 [cf. Jer 29:26]; Jer 37:21; 38:6), in Ezekiel’s case he seems to have regular access to public space, such as in the dramatic performance of his signs. As Block notes, “public apathy toward his message seems to have been a more serious problem than malevolence toward his person.”34 But also, Ezekiel’s compatriots frequently sought him in his home (Ezek 8:1; 14:1; 20:1; 33:30–33). So, although it is impossible to be sure exactly what took place, the binding complements the constrained nature of Ezekiel’s proclamation. This is expressed in the next verse by the command to silence. Together with the exotic nature of his prophetic signs, his reclusive habit had a magnetic social effect similar to “playing hard to get.”

3:26–27a you will be silent: One need not entertain that Ezekiel’s silence was due to some pathological condition that kept him from being able to speak. In Job 29:10 the image of the tongue stuck to the roof of the mouth refers to voluntary speechlessness. The prophet was so controlled by the Spirit of God that he would speak out only when compelled by the Spirit, a command that lasted seven years (Ezek 24:27; 33:21–22).35 As Taylor states, “From that moment onwards, Ezekiel was to be known as nothing more than the mouthpiece of Yahweh.”36

Some interpret the phrase “you must not be for them a man who rebukes” as a prohibition against functioning as an intercessor.37 In this interpretation, the key word that refers to “one who rebukes” (as in Prov 25:12; Job 32:12) actually refers to a “defender” in a legal context (as in Job’s contention with God; Job 13:3; 40:2). In other words, this would refer to Ezekiel’s instinct to defend his people. This is consistent with the view held by some interpreters that Ezekiel is resistant to proclaiming a message of doom. Therefore, God must command him not to intercede on behalf of those judged. However, if one concludes in the previous call narrative that Ezekiel’s anger (Ezek 3:14) arose in agreement with God’s assessment of sin and judgment, then this interpretation is contextually unlikely (cf. his intercession at Ezek 9:8). Furthermore, this interpretation depends on questionable support from word usage in Job, the only place where it might even possibly carry this meaning. More likely, Job is acting as the accuser of God, who has afflicted him unjustly.38 Ezekiel’s divinely imposed silence, then, is an ironic twist to his call as watchman. He is not to warn unless bid to do so by God. While this silence is not called a “sign” in the text, it functions this way: a signature that Ezekiel’s ministry is completely domination by the will of God. This reinforces the authority of his message when he is impelled to speak.

3:27b Whoever will listen: This almost proverbial expression summarizes a point stressed in the previous unit (Ezek 3:7, 11)—as watchman, the prophet is responsible to issue the warning, but the choice of response is in the hands of each individual. In Ezek 2:1—3:15, the emphasis is on the call of Ezekiel to speak by divine enablement, regardless of the results, which would generally not be positive. In Ezek 3:16–27, this theme continues, as stated in the phrase, “for they are a rebellious house”; but the emphasis here is the responsibility of Ezekiel to comply with his commission with unfailing obedience to God’s Spirit, who must control all aspects of his ministry.

Theological Bridge to Application

The concept of divine retribution must be understood within its Old Testament context before considering how it might apply today, for God does not work in exactly the same way now as then. Due to the nature of the Mosaic Covenant, life in Old Testament times was more “contractual” in terms of the results of disobedience or obedience. As noted above, psalms and wisdom teach that this applied to some extent at the individual level, although wisdom traditions, like the story of Job, also taught that retribution was not as formulaic or rigidly experienced as often thought. In general, retribution for obedience or disobedience was experienced more at a national level than individual. The circumstances of Ezekiel’s time were perhaps unusual in that the nation was already experiencing maximum covenant sanctions in exile, so the instructions to Ezekiel brought new focus to bear on the destiny of individuals living under the national curse. These qualifications and distinctions are important to understand before considering any analogy for Christians today. God relates to national Israel at a contractual level in the Old Covenant. His relationship to believers today is not governed by such covenant stipulations.

Focus of Application

If a key theme of the previous unit (Ezek 2:1—3:15) stresses the eagerness with which God’s people must embrace the truth to be proclaimed, the thrust of this unit spotlights the responsibility of those who resist. Applying Ezek 3:16–21 is difficult, because the unique obligation placed upon Ezekiel with the threat of death differs from the general commission for believers today to proclaim the gospel. Ezekiel’s commission was unique to him and his situation. It has been preached, wrongly, that the “blood of unbelievers” is on the hands of Christians who fail to present the gospel. The Apostle Paul received a commission similar to Ezekiel (1 Cor 9:16); but the personal burden placed on prophets and apostles does not extend to variously gifted Christians. Recall the axiom of application: What is God doing through the prophetic message, delivered first and foremost to Ezekiel’s contemporaries? God is not urging Ezekiel’s audience to imitate the prophet. If not the original audience, then he is not urging us to do so either. This does not give us liberty to be lax in our evangelistic boldness; it is just to say that encouragement for evangelism is a different message to be rooted in a different text (e.g., Isa Mark 8:38; Luke 9:26; Rom 1:16; Rev 2:10, 13). Rather, the prophet’s written message to his compatriots warns them about the dire consequences of not responding to God’s message. That is the lesson to which we must give ear.

Although the New Covenant does not have stipulations pertaining to blessings and curses as did the Mosaic Covenant, the concept of temporal discipline for wayward Christians can be found in such passages as 1 Cor 5:4–5; 11:30–32; Rev 3:19. James 5:19–20 is especially relevant as it uses the same metaphor, saving the “soul,” as used in Ezekiel for physical life and death (cf. Jas 5:14–15; cf. 1 John 5:16–17). Of course, complete rejection of the gospel entails not just physical but eternal death as well (John 3:36; 1 John 5:12). God holds people responsible for what they have heard and for the actions they need to take, with potentially serious consequences. Whatever an individual’s response, he or she bears the responsibility for the choice, as Jesus warned in correspondence to Ezekiel’s truth, “Whoever has ears to hear, let them hear” (Mark 4:9).

30. Taylor, Ezekiel, 70–71; Greenberg, Ezekiel 1–20, 84.

31. Alexander, “Ezekiel,” 672.

32. Greenberg, Ezekiel 1–20, 94.

33. Greenberg, Ezekiel 1–20, 85; Block, Ezekiel 1–24, 146–47.

34. Block, Ezekiel 1–24, 155.

35. For detailed discussion, see Block, Ezekiel 1–24, 155–56.

36. Taylor, Ezekiel, 74.

37. See Alexander, “Ezekiel,” 674; and Block, Ezekiel 1–24, 156–58.

38. Allen, Ezekiel 1–19, 62, notes that the noun form of this word means “rebuke” elsewhere in Ezekiel. Cf. Greenberg, Ezekiel 1–20, 102.