Ezequiel 3
Bob Utley · You Can Understand the Bible
Ezequiel 3:1-3
3:1 "Son of man" See note at Ezek. 2:1. SPECIAL TOPIC: SON OF MAN ▣ Chapter 3 closes out the literary unit of chapters 1-3, which is Ezekiel's call to the prophetic ministry. This call involves YHWH addressing him in several commands. "eat," Ezek. 3:1 (twice), BDB 37, KB 46, Qal IMPERATIVE (see note at Ezek. 2:8) "go" (lit. "walk"), Ezek. 3:1,4,11, BDB 229, KB 241, Qal IMPERATIVE "speak," Ezek. 3:1, BDB 180, KB 210 Piel IMPERATIVE (Piel PERFECT with waw in Ezek. 3:4) "feed" (lit. "cause to eat," cf. Ezek. 3:2), Ezek. 3:3, BDB 37, KB 46, Hiphil JUSSIVE (Qal stem in Ezek. 3:2,3; 4:9,10 [twice],12,13,14,16; 5:10 [twice]) "come," Ezek. 3:4,11,24, BDB 97, KB 112, Qal IMPERATIVE "take into your heart," Ezek. 3:10, BDB 542, KB 534, Qal IMPERATIVE "listen closely," Ezek. 3:10, BDB 1033, KB 1570, Qal IMPERATIVE "get up," Ezek. 3:22, BDB 877, KB 1086, Qal IMPERATIVE "go out," Ezek. 3:22, BDB 422, KB 425, Qal IMPERATIVE "shut yourself up in your house," Ezek. 3:24, BDB 688, KB 742, Niphal IMPERATIVE "let him hear," Ezek. 3:27, BDB 1033, KB 1570, Qal IMPERFECT used in aJUSSIVE sense "let him refuse" (lit. "cease"), Ezek. 3:27, BDB 292, KB 292, Qal IMPERFECT used in a JUSSIVE sense 3:3 "Then I ate it, and it was sweet as honey to my mouth" This conveys the thought that YHWH's word is significant and meaningful even when it is a message of judgment (cf. Ps. 19:10; 119:103; Jer. 15:16; Rev. 10:9, 10). That the Holy Creator God would be involved with sinful humanity is amazing! God's judgment is really a sign of His parental discipline (cf. Heb. 12:5-13).
Ezequiel 3:4-11
3:4, 5 "the house of Israel. . .a people of unintelligible speech or difficult language" Ezekiel's primary ministry was to the covenant people in exile. God was not sending him to a foreign people, as He did Daniel. However, the irony of Ezek. 3:7 is that they (foreign nations with strange languages) would be willing to listen, but Israel would not. 3:7 "the whole house of Israel is stubborn and obstinate" See note at Ezek. 2:4. They will not listen to Moses or the Prophets (i.e. 20:8; Isa. 6:9-13). SPECIAL TOPIC: STUBBORNNESS (OT) 3:8,9 "hard. . .harder" This word (BDB 305) is a play on the name of Ezekiel (BDB 306), which means "to harden or strengthen." God will equip Ezekiel to face head on the rebellious house of Israel (cf. Ezek. 2:5-6; 3:9,26-27; 12:2-3; 44:6). 3:9 "emery" NKJV, JPSOA, REB, Peshitta "adamant stone" "the hardest stone" "as firm as rock" "a diamond" This Hebrew root (BDB 1038) has several meanings. thorns, briars, only in Isaiah (cf. Ezek. 5:6; 7:23,24,25; 9:18; 10:17; 27:4; 32:13) adamant, flint (i.e. hard stone), Jer. 17:1; Ezek. 3:9; Zech. 7:12 person's name, 1 Chr. 24:24 place name, Josh. 15:48; Jdg. 10:1,2 Context determines meaning! Only #2 fits. Which hard stone is being referenced is uncertain. ▣ "Do not be afraid of them or be dismayed before them" See note at Ezek. 2:6. 3:10 What an insight into how inspiration worked in this case. The prophet had to listen (i.e. eat the scroll, cf. Ezek. 2:8), receive (i.e. comprehend), and then speak the message to the exiled tribes in Babylon. 3:11 "go to the exiles" This is the specific group that Ezekiel is commissioned to speak YHWH's message to, the exiled tribes in Babylon. ▣ "whether they listen or not" Some will respond, but others will not (note the parable of the soils, Matt. 13:1-15; Mark 4:1-12; Luke 8:4-10). There has always been a spiritual divide within national Israel. Some are covenant people by lineage only, but others are trusting, obeying, and heart-felt covenant followers! SPECIAL TOPIC: LISTEN/HEAR (shema) SPECIAL TOPIC: REMNANT (three senses)
Ezequiel 3:12-15
3:12 "the Spirit lifted me up" There is some doubt about to whom "spirit" refers in Ezek. 1:12,20,21 (there is no DEFINITE ARTICLE), but here and in Ezek. 2:2 it obviously refers to the active presence of God. It may be true that a full-blown Trinitarian understanding of God is absent from the OT. There are still texts (such as this one) that point toward a plurality in God (see SPECIAL TOPIC: THE TRINITY, II.). There are several places in Ezekiel where this phrase is used implying that it is a literary way of introducing revelation (cf. Ezek. 2:2; 3:12,14,24; 8:3; 11:1,24; 37:1; 43:5). Ezekiel is receiving active, personal revelation in the form of visions and words. SPECIAL TOPIC: BREATH, WIND, SPIRIT SPECIAL TOPIC: PERSONHOOD OF THE SPIRIT SPECIAL TOPIC: SPIRIT IN THE BIBLE SPECIAL TOPIC: THE TRINITY, II. C. SPECIAL TOPIC: WAYS OF REVELATION "a great rumbling" "a thunderous voice" "the sound of loud rumbling" "the loud roar of a voice" "a great vibrating sound" "a great roaring sound" "the voice as of a great earthquake" "a fierce rushing sound" "a great rushing" This NOUN (BDB 950, KB 1272) can refer to the sound of an earthquake, 1 Kgs. 19:11-12; Ezek. 38:19; Amos 1:1; Zech. 14:5 the context of a loud voice, Isa. 29:6 the sound of military action warriors, Isa. 9:4 war chariots, Jer. 10:22; 47:3 war horses, Job 39:24 the shaking of persons, Ezek. 12:18 the VERB is used often of divine comings for judgment or blessing In this context (cf. Ezek. 3:13) it was the sound of YHWH's throne chariot lifting up and moving. Somehow the "lifting up" of the Spirit is equated with the lifting up of the throne chariot (cf. Ezek. 1:12,20-21). With the sound of the movement of the throne chariot was a vocal statement of the attending angelic being, "Blessed by the glory of the Lord in/from His place." This is similar to the Seraphim of Isa. 6:3. ▣ NASB, NKJV, NJB, LXX, Peshitta "blessed by the glory of the Lord in His place" NRSV, REB "the glory of the Lord rose from its place" "Praise the glory of the Lord in heaven above" JPSOA (footnote emendation) "as the Presence of the Lord rose from where it stood" The UBS Text Project, pp. 7-8, notes a manuscript variant between the MT ‒ ברון כבוד יהוה the NRSV, REB, JPSOA (footnote) ‒ ברום כבוד יהוה The 2 nd option comes from the context, but not the Hebrew wording. The UBS Text Project gives the 1 st option an "A" rating (high probability). But, the Jewish Study Bible, p. 1049, asserts option #2 says, "the proposed emendation is almost certainly correct." Ezekiel heard a sound (vv. 12-13) and saw an event, just before the Spirit carried him away. ▣ "glory" SPECIAL TOPIC: GLORY (kabod, OT) 3:14 "and I went embittered in rage of my spirit" This is a very difficult phrase. It has been translated in one of two ways: Ezekiel is upset at having to give a hard message which will be rejected Ezekiel was filled with the righteous indignation of God at the sin of the Jewish nation (cf. Jer. 6:11) I think theory 2 fits the context much better. ▣ "the hand of the Lord" Notice the different ways the presence of YHWH is alluded to. direct speech, Ezek. 3:1,4,16,24,27 the Spirit, Ezek. 3:12,14,24 the glory of the Lord, Ezek. 3:12,23 (see SPECIAL TOPIC: GLORY [OT]) the hand of the Lord, Ezek. 3:14,22 (see SPECIAL TOPIC: HAND) The anthropomorphic imagery denotes the reception of divine revelation (cf. Ezek. 1:3; 3:14,22; 8:1; 33:22; 37:1; 40:1). SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism). 3:15 "Tel-abib" This is also the name of one of the Canaanite months, which was the month of the Exodus/Passover. Here it is a settlement by the Grand Canal close to the city of Nippur. The Hebrew word abib (BDB 1) means "green ears of grain." "Tel" (BDB 1068) means "mound." SPECIAL TOPIC: ANE CALENDARS "I sat there seven days where they were living, causing consternation among them" NKJV, Peshitta "I sat where they sat, and remained there astonished among them seven days" NRSV, JPSOA "I sat there among them, stunned for seven days" "I came. . .and for seven days I stayed there, overcome by what I had seen and heard" "I came. . .and there I stayed with them in a stupor for seven days" "I sat there seven days, conversant in the midst of them" The Hebrew VERB (BDB 1030, KB 1563, Hiphil PARTICIPLE) means "appalled," "awestruck," "devastated." But to whom does it refer? Ezekiel (i.e. the vision itself), NKJV, NRSV, TEV, NJB, JPSOA the exiled Israelites of Tel-abib (i.e. the message of Ezekiel), LXX, NASB Just an added thought. The time of "seven days" may be related to a designated "ordination" period for priests (cf. Exod. 29:35-37; Lev. 8:33-35); if so, then option #1 above seems best, but it does not explain the VERB.
Ezequiel 3:16-21
3:17 "I have appointed you a watchman" This is expanded in Ezekiel 33. It is a concept used often in the prophets (cf. Isa. 56:10; Jer. 6: 17; Hosea 9:8). Remember the prophets functioned as YHWH's covenant enforcers for the Mosaic covenant. Israel's obedience determined her destiny. The prophets reminded Israel of the consequences of disobedience (cf. Leviticus 26; Deuteronomy 28). How the people responded to the prophets' message (i.e. repentance or hardness) determined their future. SPECIAL TOPIC: PROPHECY (OT) 3:18-19 This is a major theological truth of both Jeremiah and Ezekiel, which deals with individual responsibility for spiritual choices. The full theological discussion is in Ezekiel 18 and 33. SPECIAL TOPIC: COVENANT 3:18 "You shall surely die" This is a Qal INFINITIVE ABSOLUTE and a Qal IMPERFECT of the same VERB (BDB 559, KB 562), which denotes emphasis. In this setting it refers to physical death. This same phrase occurs in Gen. 2:17! Disobedience has consequences in time and eternity! SPECIAL TOPIC: KEEP SPECIAL TOPIC: WHERE ARE THE DEAD? ▣ "but his blood I will require at your hand" Being called to serve God is a great honor, but it also carries great responsibilities. If I know God's message and do not speak, it brings spiritual consequences, as does ignoring the message once given (cf. Ezek. 3:20; 33:6,8). The term "blood" (BDB 196) is imagery of death. The ancients knew that as the blood flowed away, so too, life. Therefore, the life was in the blood (cf. Gen. 9:5-6; Lev. 17:11,14). SPECIAL TOPIC: BLOOD 3:20 "a righteous man" See SPECIAL TOPIC: RIGHTEOUSNESS ▣ "I place an obstacle before him" God tests all those who belong to Him (cf. Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdg. 2:22; 2 Chr. 32:31; Matt. 4:1; Heb. 12:5-13). Ezekiel uses the imagery of a stone or obstacle placed on the road (i.e. life's path) as a way of denoting judgment (cf. Jer. 6:21). The fact that God tests humans demands that humans have a God-given "free will" (cf. Gen. 1:26-27). If there is no personal responsibility there can be no ethical consequences! The interpersonal relationship desired by God of His human creatures demands a free will. Ezekiel also emphasizes an individual aspect to faith and obedience that is unique in the prophets who usually address national Israel (cf. Ezek. 3:20-21; 14:12-20; 18:5-32; 33:12-20). SPECIAL TOPIC: GOD TESTS HIS PEOPLE SPECIAL TOPIC: THE PATH, THE WAY
Ezequiel 3:22-27
3:22 "The hand of the Lord" See notes at Ezek. 3:14. SPECIAL TOPIC: HAND ▣ This is similar to Ezek. 2:1. YHWH is initiating contact and preparing to communicate revelation. "Arise," BDB 877, KB 1086, Qal IMPERATIVE "Go out," BDB 422, KB 425, Qal IMPERATIVE "I will speak to you," BDB 180, KB 210, Piel IMPERFECT 3:23 "I got up and went out on the plain and behold the glory of the Lord was standing there" This experience was a major theological revelation. God's glory and presence were not limited to Palestine or the temple (i.e. Acts 7). The exiles needed to know this. He is the God of all the earth, of all creation! that God had not abandoned them that God was not limited to the Holy Land Notice how "glory" is personified as "standing." The term "glory" stands for the personal presence of YHWH. SPECIAL TOPIC: GLORY (kabod, OT) 3:24 "The Spirit then entered me" This is the same "spirit" that controlled the living being of chapter 1 (cf. Ezek. 1:12,20-21). It is the same "spirit" that entered Ezekiel and caused him to stand in Ezek. 2:1-2. It is a way of referring to God Himself. Notice "He spoke with me" and the obvious antecedent is "the Spirit." The Spirit of God is active in the OT in equipping humans to perform divine tasks or assignments. design and building of the tabernacle, Exod. 31:3; 35:31 military deliverers, Jdg. 6:34; 11:29; 13:25; 14:6,19; 15:14 political leaders, 1 Sam. 10:10; 11:6; 16:13; 2 Sam. 23:2 prophets, 1 Kgs. 18:12,46; 2 Kgs. 2:16; Ezek. 2:2; 3:12,14,24; 8:3; 11:24; 37:1; 43:5; Micah 3:5 Messiah, Isa. 11:2; 42:1; 61:1; Luke 4:18-19; see SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: SPIRIT IN THE BIBLE ▣ "Go, shut yourself up in your house" Notice how specific God's message is. Ezekiel is claiming that his dramatic acts are direct commands from YHWH. "go," BDB 97, KB 112, Qal IMPERATIVE "be shut up," BDB 688, KB 742, Niphal IMPERATIVE 3:25 The question is, who does the PRONOUN "they" refer to? other exiles the Babylonian army besieging Jerusalem (cf. Ezek. 4:8) Whatever the exact meaning, it is clear from the context that there will be opposition to Ezekiel's message (cf. Ezek. 3:26-27). Ezekiel is declaring the complete destruction of Jerusalem and the temple and the exile, which was not a popular message (i.e. Jeremiah's message). 3:26 "I will make your tongue stick to the roof of your mouth" In context this is highly unusual, since God is commanding him to tell the message, but it may communicate the truth that the prophet is only to speak when God speaks. There will be a specific content and time to speak (cf. Ezek. 24:27; 33:22). This reference to a divine silence is seen again in Ezek. 24:27: 29:21; 33:22. 3:27 This verse concludes with two commands. "let him hear," BDB 1033, KB 1570, Qal IMPERFECT used in a JUSSIVE sense "let him refuse" (lit. "cease"), BDB 292, KB 292, Qal IMPERFECT used in a JUSSIVE sense