Chapter 3

I. Ezekiels Commission (his authorization and empowerment to preach to the rebellious house of Israel) (3:1-9): A. And he said unto me, Son of man, eat that which thou findest; eat this roll, and go, speak unto the house of Israel. So I opened my mouth, and he caused me to eat the roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness (3:1-3). 1. The concept of Eating the words may sound a bit strange. Jeremiah said, Thy words were found and I did eat them. But it is interesting that the Lord Himself in Matthew 4:4, when He was confronted by Satan in the temptations, quoted from Deuteronomy 8:3, Man does not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. There are many levels of this concept of eating His Word: one is to fully digest what the Lord has said; another is to examine our daily dietwhat are we putting in? The Word of God should become part of us. For a good diet we should study the Word of God. 2. In Revelation 10:9ff the apostle John is told to eat a book as well. The book would be sweet to the taste yet bitter to digest. Clearly John was receiving divine revelation of the things that were to come for both just and unjust. The ideas that are presented in the truth regarding the rewards of the faithful are truly sweet and cause the heart to rejoice (cf. Jer. 15:16). These same words, however, reveal a doomed eternity for the unjust. Such revelation, regarding the unjust, would leave a bitter inner feeling (cf. Rev. 10:9ff). 3. Gods word is sweet to all who believe by faith in its reality (cf. Ps. 19:10; 119:103). Not only are the words of God sweet but they are eternally healthy to the soul (II Tim. 3:12). 4. Finally, having tasted, the prophet gets another surprise: the words of sadness and mourning are not bitter, as one would expect, but sweet as honey. Ezekiel has taken a first step in obedience to the Lord. Although the scroll is inscribed with lamentations, dirges, and woes (2:10), Ezekiel states that it tasted as sweet as honey. B. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of a hard language, but to the house of Israel; not to many peoples of a strange speech and of a hard language, whose words thou canst not understand. Surely, if I sent thee to them, they would hearken unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are of hard forehead and of a stiff heart (3:4-7). 1. The Lord explains to Ezekiel that even though He has already said that it is likely that many will not listen to what he has to say; nevertheless, the prophet has a duty to perform (cf. Ezek. 2:5-7). 2. Following Ezekiel's obedient response, the emphasis shifts from prophet to people, though both remain in view. This commission is repeated several times in various ways (Ezekiel 2:4,7; Ezekiel 3:1,4,11,17,22,27). 3. God promised to equip Ezekiel emotionally and intellectually to deal with the anticipated rejection. God had made the prophets face and forehead just as hard as theirs. He would be able to butt heads with his antagonists. He was to be as stubborn for truth as they were stubborn in evil deeds.

4.

Ezekiel is not to think of Israel as a foreign nation that cannot understand the things he is saying due to a language barrier and thereby they do not listen to him. God wants Ezekiel to understand that His people have the ability to understand his words; however, due to their hard forehead and stiff heart they will not listen. a) A hard forehead (Heb. metsach qasheh) = which is literally translated hard forehead. This phrase is found here alone in the OT. Its meaning must be associated with the idea of a stiff heart. b) A stiff heart is equivalent to the stiff-hearted of 2:4 (they are the same Hebrew word). Again then, the people of God are depicted as having turned away from the Lord through disrespect and transgression against His law. This turning away was not a casual or indecisive act but a strong movement away from the Lord. Unfamiliar speech, literally deep lip and heavy tongue, refers to a foreign language. Ezekiel was commissioned to speak to his people in their own language. 5. God seeks faithful witnesses to share His Word. He knows our audience may be stubborn and refuse to respond. We are to be just as stubborn in our commitment to witness. God does not demand large numbers of converts as our result. He calls for faithful devotion to the task He has given. 6. If I'd send you to these heathen, they would have listened to you. But I'm sending you to the house of Israel. Had Ezekiel gone to another nation, they would have listened to him. Amazingly those who knew nothing of the true God of the universe would have been more responsive than those who claimed His name. 7. God tells him up front that They will not hear you, because they would not hear me. The nations hardheartedness extended to the whole house of Israel. This does not imply that every Israelite had rejected God, for Habakkuk, Jeremiah, Ezekiel, and Daniel were all ministering faithfully, and they still had a small following. God was referring to all parts of Israel rather than every Israelite. Rebellion had made its way into the royal household, the temple, the courts of justice, and into every city and town in the land. Though individuals here and there were still responding to the Lord, the nation as a whole had turned from Him. This book is more than just Biblical background; it has something to say to us personally.

C. Behold, I have made thy face hard against their faces, and thy forehead hard
against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they are a rebellious house (3:8-9). 1. Though the people of God would give him the death look and ignore him (because they loved their sinful ways [cf. Jer. 5:31]), the Lord proclaims that He will strengthen Ezekiels resolve to offset their intense resolve to reject Gods laws. As the people strongly opposed Jehovah, so Ezekiel would just as strongly oppose their sinful ways. 2. Equipped with this promise, again the Lord commands Ezekiel not to fear them. I have made you just as hardheaded as they are... God is preparing him to endure the abuse that he would suffer from his own people. 3. There may have been an intentional pun on Ezekiels name, which means strongly seized by God (see 1:3) or God strengthens. Double

meanings in biblical names are common. The prophet was adequately equipped by God for his calling. 4. God says, The children of Israel are hardheaded, and I am going to make your head harder than theirs. II. Ezekiel is Brought Back to his Home and there he Contemplates the Vision of Gods Glory (3:10-15): A. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thy heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah; whether they will hear, or whether they will forbear (3:1011). 1. After Ezekiel has received the message that was sweet, warned of the consequences of preaching to a rebellious people, and encouraged to speak a thus saith Jehovah, he is now sent to these people to preach. 2. Ezekiel needed to take Gods words to heart before preaching them to others. Gods message must sink deep into your heart and show in your actions before you can effectively help others understand and apply the gospel. 3. The expression receive in thy heart, and hear with thine ears has the transposition from the natural order, namely, first receiving with the ears, then in the heart, is by design. The preparation of the heart for Gods message should precede the reception of it with the ears (compare Pr 16:1; Ps 10:17). 4. Embedded in this charge, God's words give one of the few descriptions of prophetic experience in the OT, involving both a psychological (receive in your heart) and an auditory (hear with your ears) element (cf. Job 32:1820; Jer. 20:79). 5. The word of God is that which fortifies the messenger against the hostilities of the enemy. So Ezekiel was told to take into his heart all my words which I shall speak to you. He must listen closely whenever God spoke to him (3:10f.). A good teacher must first be a good learner. This will enable him to speak with authority and credibility to his contemporaries. 6. Ezekiels audience is those of the captivity. 7. Ezekiel has a duty and that is to preach Gods word no matter if one is willing to hear or not. 8. God was telling Ezekiel, You are going to speak with my voice. Thus saith the Lord exposed him to the death penalty if he was wrong. The concept of blasphemy in Israel was a capital crime. 9. The expression whether they will hear, or whether they will forbear occurs three times in these commission chapters for the sake of emphasis and to express God's knowledge of their reception of His message (Ezekiel 3:11; Ezekiel 2:5,7). 10. The Lord Yahweh instructed Ezekiel further to take to heart all that He would tell him and to listen closely to Him. He was to go to the Jewish exiles and relay God's messages whether they paid attention or not. God's word must become a part of the messenger before he or she can go and speak to others about it (cf. v. 1; Ezra 7:10).

B. Then the Spirit lifted me up, and I heard behind me the voice of a great rushing,
saying, Blessed be the glory of Jehovah from his place. And I heard the noise of the wings of the living creatures as they touched one another, and the noise of the wheels

beside them, even the noise of a great rushing. So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit; and the hand of Jehovah was strong upon me. Then I came to them of the captivity at Telabib, that dwelt by the river Chebar, and to where they dwelt; and I sat there overwhelmed among them seven days (3:12-15). 1. To take Ezekiel back to the captives of Babylon suggest that Ezekiel was taken somewhere to experience this vision and revelation. That place was the Chebar River (cf. Ezek. 1:3). Ezekiel is now miraculously transported back to Telabib. 2. We remember that Ezekiel is in the presence of the glory of Jehovah which has been depicted as four cherubim standing above four wheels with many eyes, an expanse above the cherubim and then the throne of God with the likeness of a man sitting. 3. Note the expression the Spirit lifted me up: Then after he had been commissioned three times to go to Israel, the Spirit took him up and away to the captives that dwelled in a settlement on the river Chebar (Ezekiel 3:12-16). Note the expression: the noise of a great rushing: this was the noise made by the wings of the living creatures that formed the chariot of Jehovah. From this verse and others we can draw the inference that what he saw in Ch. 1 was not allegorical, not an hallucination, but was somehow Ezekiels attempt to describe, in conceptions of 2500 years ago, what he saw when he was confronted with this strange presence. It gives us the opportunity to perceive into that dimension in which these other creatures operate. 4. In the audience with God, the living creatures have been momentarily forgotten, but their movement brings them dramatically into focus once more. 5. For seven days Ezekiel contemplated the vision and revelation in a state of being overwhelmed. 6. Seven days - the whole experience of what he saw in Ch 1, and the Lord talking to him through Chapters 2 and 3, left Ezekiel physically overwhelmed for 7 days. Why 7 days? One suggestion is that seven days were appointed for the consecration of the priests. Cf. Lev 8:33. He was a priest and was being consecrated. The 7 days seems to be consistent with Gods pattern. 7. Ezekiel was bitter and angry, not at God, but at the sins and attitudes of the people. Ezekiels extraordinary vision had ended, and he had to begin the tedious job of prophesying among his people, who cared little about Gods messages. Before the exile, the people had heard Jeremiah, but they would not listen. Here Ezekiel had to give a similar message, and he expected to be rejected as well. 8. As we grow, we will have times of great joy when we feel close to God, and times when sins, struggles, or everyday tasks overwhelm us. Like Ezekiel, we should obey God even when we dont feel like it. Dont let feelings hinder your obedience. III. Jehovahs Charge to Ezekiel to be a Watchman (3:16-21): A. And it came to pass at the end of seven days, that the word of Jehovah came unto me, saying, Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me (3:16-17). 1. After Ezekiel had sat in Telabib for seven days in a state of feeling overwhelmed, the Lord appears to him a second time.

2.

The Lord explains to Ezekiel that He has made him a watchman unto the house of Israel. In the OT times, watchmen protected vineyards and fields during harvest season (Jer. 31:6). Watchmen were posted on city walls (II Kings 9:17-20) and at city Gates (II Sam. 18:24-27). The watchman also guarded the walls day and night against enemy attack or siege (I Sam. 14:16; Isa. 21:6-8; Jer. 51:12) he was responsible for warning the citizens of impending attack by sounding a trumpet (Jer. 6:17). 3. The task of watchman is also found in Isaiah (Isa. 21:69), Hosea (Hos. 9:8), and Habakkuk (Hab. 2:1), but none provides a direct parallel to Ezekiel's commission (see 2 Sam. 18:2427; 2 Kings 9:1720). The insistence on speaking only the divine word persists from Ezek. 3:10. 4. So God is now calling him, commissioning him. "Look, I've made you a watchman. That's your commission. Your duty is two-fold: number one, hear My word; two, give them My word." Hearing the voice of God, hearing the word of God and then giving forth the word of God. 5. As the watchmen on a city wall were to warn the inhabitants of danger even so Ezekiels work was to be one who warned the captives of Judah of the consequences of their sin. 6. Ezekiels role was to be a spiritual watchman, warning the people of the judgment to come. Some think that accountable for his blood means that just as a watchman on the wall would pay with his life if he failed to warn the city of approaching enemies, Ezekiel would have been held accountable if he had refused to warn the people of coming judgment. To save himself from responsibility of having the blood of a lost man on his hands, the prophet must warn the wicked (Ezekiel 3:18). 7. I've set you as a watchman, and you are responsible to hear My word and to speak My word. And if I say to the wicked, "You're going to die," if you warn them and they listen, great, they will live. If they don't listen, at least you've delivered your soul. If you don't warn them and they die, then you're responsible. The blood is on your hands. 8. Now, notice he wasn't told to convince the wicked to turn. He wasn't told to argue with them. He was only told to declare to them the warning of God. That's all. We so often in our Christian experience make the mistake of thinking that we've got to somehow convert people to Jesus Christ.

B. When I say unto the wicked, Thou shalt surely die; and thou givest him not
warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul (3:18-19). 1. God had given Law to Noahs family regarding murder at Genesis 9:56. When one sheds the blood of another man (i.e., murders him) then God will require the killers blood be shed because of the sinful act. 2. Likewise, if Ezekiel found himself in a position to rebuke a sinful man yet said nothing God would require the blood of Ezekiel be paid. The illustration is clear. When a man sins he is eternally separated from God unless he repents. When a sinner sins and I say nothing to him I have not turned away his path to eternal spiritual death. I have in effect spiritually murdered the man. 3. God then explains to Ezekiel that as he does his work and indeed warns the sinner of the consequences of his sins and the man rejects the warning he has

in effect murdered himself (committed spiritual suicide). Since he has shed his own blood (spiritually murdered himself through a rejection of repentance) he shall pay with his own spiritual blood. 4. Ezekiels role was to be a spiritual watchman, warning the people of the judgment to come. Some think that accountable for his blood means that just as a watchman on the wall would pay with his life if he failed to warn the city of approaching enemies, Ezekiel would have been held accountable if he had refused to warn the people of coming judgment. To save himself from responsibility of having the blood of a lost man on his hands, the prophet must warn the wicked. 5. I've set you as a watchman, and you are responsible to hear My word and to speak My word. And if I say to the wicked, "You're going to die," if you warn them and they listen, great, they will live. If they don't listen, at least you've delivered your soul. If you don't warn them and they die, then you're responsible. The blood is on your hands. 6. Now, notice he wasn't told to convince the wicked to turn. He wasn't told to argue with them. He was only told to declare to them the warning of God. That's all. We so often in our Christian experience make the mistake of thinking that we've got to somehow convert people to Jesus Christ. 7. If, however, Ezekiel did warn the people and they refused to repent, they would die, but the Lord would not hold Ezekiel responsible. To save his life the wicked man must turn from his sins and ask forgiveness.

C. Again, when a righteous man doth turn from his righteousness, and commit
iniquity, and I lay a stumbling block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteous deeds which he hath done shall not be remembered; but his blood will I require at thy hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he took warning; and thou hast delivered thy soul (3:2021). 1. We must not understand this to mean that God is attempting to cause man to sin (i.e., tempting one to sin). The NT reveals to us that this is never so (cf. James 1:13). That which is under consideration is the truths that Ezekiel would be bringing to the people (a thus saith Jehovah). Unfortunately, truth is a stumbling block to many because when they hear words that condemn their actions they are offended in it. They are not willing to give up something simply because God deems it sinful. 2. Here is a verse that clearly implies that sin separates a man from God. No matter how many good and righteous deeds one may do if he persists in one area of sin in his life he is separated from God and deemed spiritually dead. 3. Note however, that when Ezekiel did warn a sinner and the sinner turned from his dark deeds then both the sinner and watchman are saved. God will not require the sinners blood at thy hand in such a case. 4. In the NT church, all are held accountable to the command of watching for the souls of others (cf. Acts 18:6; 20:26; Heb. 13:17). 5. To continue to live the righteous man must not return to sin or die in sin. 6. Not that God tempts to sin (Jam 1:13, 14), but God gives men over to judicial blindness, and to their own corruptions (Ps 9:16, 17; 94:23) when they like not to retain God in their knowledge (Ro 1:24, 26); just as, on the contrary,

God makes the way of the righteous plain (Pr 4:11, 12; 15:19), so that they do not stumble. 7. Both the wicked and the righteous must accept responsibility for their sins and the consequences thereof. The phrase he shall die in his sin, as referring to the righteous man, means that he shall die by or because of his sin. The death described may be physical, and the emphasis may be upon the physical consequences of sin. These physical consequences are the same for saved and lost alike. However, note that the wicked man dies in or by his iniquity or perverseness. The righteous man may not lose his salvation, but he may forfeit his health, reputation, physical life, and finally, his rewards, as the result of sin (cf. 1 Cor. 3:15). 8. The main issue of a watchman was not to deliver results, but to give warning. What those warned do with that warning is not your responsibility. The role of the watchman is an information role. We should remember that. It is not our objective to turn others around; that is the job of the Holy Spirit. Our job is to be a witness. IV. Jehovah delivers Ezekiels First Prophetic Action and Divine Proclamation (3:22-27): A. And the hand of Jehovah was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of Jehovah stood there, as the glory which I saw by the river Chebar; and I fell on my face (3:22-23). 1. While Ezekiel was in Telebib the Lord communicates to him regarding his duties as a watchman. The Lord now directs Ezekiel to go to a valley that He may appear to the prophet in the state of Glory that He had done in chapter 1. 2. Ezekiel complies with the Lords instructions and so sees the glory of Jehovah for the second time. 3. The conditions of Ezekiels mission: isolation and silence. The meaning of this silence is unclear, but may suggest that Ezekiel must be silent except when he is speaking the divine word. 4. Note the expression and I fell on my face: He fell on his face six times (Ezekiel 3:23; Ezekiel 1:28; Ezekiel 9:8; Ezekiel 11:13; Ezekiel 43:3; Ezekiel 44:4). This is a very common reaction to seeing God.

B. Then the Spirit entered into me, and set me upon my feet; and he spake with me,
and said unto me, Go, shut thyself within thy house. But thou, son of man, behold, they shall lay bands upon thee, and shall bind thee with them, and thou shalt not go out among them: and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah: He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house (3:24-27). 1. The Spirit entered into him again. Ezekiel was allowed to speak only when God had a message for the people. Thus the people knew that whatever Ezekiel said was Gods message. They did not have to wonder whether Ezekiel was speaking by Gods authority or his own. 2. Soon after Ezekiel was commissioned as a prophet, he was commanded by God to refrain from public ministry (v. 24). When the people refused to hear Gods message, the prophet was instructed not to speak. During

this period of silence (seven and one-half years; cf. dates in 1:1-3 with 33:21, 22) the prophet did speak when God gave him specific messages for the people and instructed him to declare them (see v. 27). The silence lasted until the fall of Jerusalem (33:21, 22). 3. These verses are somewhat vague yet they seem to introduce the first work of the prophet that is further detailed in chapters 4-5. 4. Apparently for a period of time Ezekiel was to be separated from the sinful people of the captivity and only speak to them when God so moves him to. 5. Again, God is simply reminding Ezekiel of his duty though the audience will not want to hear. Ezekiel was to say, thus saith Jehovah! 6. A summary of the commissioning of Ezekiel is paraphrased by the commands given as: a) Go, and speak/tell (3:4); b) Go, and speak/tell (3:11); c) Go, and watch (3:17); d) Go, and wait (3:24). Synopsis of chapter 3 Though Ezekiel would speak words that could be understood, the people of God would treat them as though they were a foreign language. This was not done due to their confusion or their inability to understand what Ezekiel would be saying but because they did not want to hear what he had to say (cf. Isa. 6:6ff). Ezekiel was given a responsibility to preach even though his audience would not want to hear the words he spoke (cf. Ezek. 2:7). The words of Ezekiel were to be as a watchman upon a walled city who sees a threatening enemy coming. The watchman would sound the alarm so that the citys inhabitants could do the necessary things to prepare for the battle. God tells Ezekiel to warn the wicked and the righteous who have erred so that they would not die in their sins (Ezek. 3:18-19). Every Christian has the responsibility to watch and warn the wicked and righteous who have erred today (cf. Acts 18:6; 20:26; Rom. 16:17; I Cor. 16:13; I Thess. 5:6; Heb. 13:17; Rev. 16:15). If we neglect to warn the wicked and erring righteous of their sinful ways they will die in their sins. We are guilty of spiritual murder (cf. Gen. 9:5-6; Ezek. 3:18; Acts 18:6; 20:26). The apostle Paul commanded the Ephesians to expose mans sins rather than fellowship them and so we are charged (Eph. 5:11). Let no man be deceived by doctrines of demons that exclaim, but you violate another churchs autonomy when you cross the lines of geographic location to expose anothers sins. The apostle John loved all those who know the truth not just the ones at the local church he attended (cf. II Jn. 1:1). The apostle Paul preached the same truth in every local church he came in contact or established (I Cor. 4:17). The apostle Peter commanded Christians to love the brotherhood (I Pet. 2:17). It was a love of the brotherhood that motivated the Jerusalem church to send out preachers to expose the false doctrines regarding syncretism teachings that had invaded especially the churches in Galatia (cf. Acts 15). Let us all understand that sin is sin no matter where it is conducted and where there is opportunity there is responsibility. Chiastic Structure Noted for Chapters 1, 2 and 3 Chiastic structures can be found in the book of Ezekiel. The word chiasm refers to a typical form of organization in Hebrew writing. While literature outlines today are based on the A-B-C

pattern, where A is the introduction, B is the body, and C is the conclusion, the chiastic outline is based on an A-B-A* style of writing. There are at least two types of chiastic structures that are known. One is based on a synonymous parallelism that uses a high degree of commonality between the phrases in A and A* that exhibit symmetric properties or characteristics. For example, if we let A = God is good and A* = the Lord is merciful, then the expression God is good, the Lord is merciful has synonymous parallelism. Another is based on an inverted parallelism that uses phrases in A and A* that exhibit asymmetric properties or characteristics. For example, the expression God is good, merciful is the Lord has inverted parallelism. Many other types of chiastic structures can be imagined. In the chiastic outline of a text, the climax of the text is set in the center with the corresponding sections moving up to and away from it. In the expression A-B-C-D-E-D*-C*-B*-A*, section A parallels section A*; section B parallels section B*; etc. with the climax of the expression occurring with phrase E. Identifying this type of expression in the text helps the reader to better understand the key emphasis of the text and to better understand the intention of the author. In Ezekiel, chapters 1 through 3 have a chiastic structure which focuses attention on the importance of Ezekiel receiving revelations from the Lord. This structure follows the pattern A-B-C-D-E-D*-C*-B*-A*.
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 (2:8b3:3) 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)

A * B

Eze 1:1-3 KJV Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2 In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, 3 The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him. Eze 3:14-15 KJV So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me. 15 Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days. Eze 1:5 KJV the likeness of four living creatures. And this was their appearance; they had the likeness of a man. Eze 1:6 KJV And every one had four faces, and every one had four wings. Eze 1:8 KJV And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Eze 1:9 KJV Their wings were joined one to another; they turned not when they went; they went every one straight forward. Eze 1:11 KJV Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. Eze 1:13 KJV As for the likeness of the living creatures, their appearance was like burning

B* C C* D

D *

coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. Eze 1:14 KJV And the living creatures ran and returned as the appearance of a flash of lightning. Eze 1:24 KJV And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. Eze 3:13 KJV I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing. Eze 2:1-2 KJV And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Eze 3:12 KJV Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place. Eze 2:3-8 KJV And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 4 For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. 5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. 6 And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 7 And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 8 But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. Eze 3:4-11 KJV And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. 5 For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; 6 Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. 7 But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. 8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. 9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. 10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. 11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear. Eze 2:8 to 3:3 KJV Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 9 And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; 10 And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Eze 3:1-3 KJV Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. 2 So I opened my mouth, and he caused me to eat that roll. 3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.

Notes on Chapters 4 & 5 and Beyond In chapters 4 and 5 Ezekiel is going to use certain signs and act out certain parables before the people. At this time Jerusalem was not yet destroyed, and the false prophets were telling the people of Israel that they were going to have peace. They were saying that the Jews already in Babylonian captivity would return to their land shortly, but Ezekiel is going to confirm the word of Jeremiah, who had told them they would not be going back and that Jerusalem would be destroyed. He lost the power of normal speech at this stage, and would only be able to speak when he had an oracle to declare (3:2627). This partial loss of speech continued until news of the fall of Jerusalem reached him (33:22; cf. 24:27). There would be other enacted messages too (12:116; 1720; 24:1527), but this first one must have established his reputation as one of the odder prophets of Israel.

We might find Ezekiels method of conveying his message unorthodox, even amusing or embarrassing. However, it is more important to communicate the message than to preserve the popular image of the speaker. Ezekiel is called upon to perform street theater: actions (rather than words) that convey a divine message. Ezekiel evidently appeared somewhat like a mime doing street theater as he dramatized a message without speaking a word.