Text and Exposition
I. EZEKIEL’S COMMISSION (1:1–3:27)
A. The Divine Vision of God’s Glory (1:1–28)
1. The Setting of the Vision (1:1–3)
1In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God.
2On the fifth of the month—it was the fifth year of the exile of King Jehoiachin—3the word of the LORD came to Ezekiel the priest, the son of Buzi, by the Kebar River in the land of the Babylonians. There the hand of the LORD was upon him.
COMMENTARY
1–3 The setting of the Mesopotamian dream-visions—which appear in the literature of both the Assyrian and Babylonian periods (cf. A. L. Oppenheim, The Interpretation of Dreams in the Ancient Near East With a Translation of an Assyrian Dream-Book [Philadelphia: American Philosophical Society, 1956], 186–87)—consisted of four elements: (1) the date, (2) the place of reception, (3) the recipient, and (4) the circumstances. Ezekiel includes all four aspects in his vision.
The date of this inaugural vision is stated in two different ways: (1) “in the thirtieth year, in the fourth month on the fifth day” (v.1), and (2) “on the fifth of the month—it was the fifth year of the exile of King Jehoiachin” (v.2). The “thirtieth year” has been explained several ways (for a complete survey of the explanations, see Anthony D. York, “Ezekiel I: Inaugural and Restoration Visions?” VT 27 [1977]: 82–98). Some refer it to the thirtieth year following Josiah’s reform. There is no evidence, however, for such a connection between Josiah and Ezekiel or for dating in the OT from an event unless explicit reference to that event is given. Others see the date related to Nabopolassar’s reign, though without data. Some assume that the reference is to Jehoiachin’s thirtieth year and is the date of the compilation of the book (so C. G. Howie, The Date and Composition of Ezekiel [JBLMS 4; Philadelphia: Society of Biblical Literature, 1950]). This would be out of harmony with v.2 and require that verse to be an explanatory gloss (so Taylor).
Still others (so Origen, Allen, Block) understand this date to relate to the age of Ezekiel. This is the most probable view for two reasons. (1) It was not uncommon for dates to be given according to a man’s age when personal reminiscences were being reported (cf. Ge 8:13). (2) Additionally, Ezekiel is a priest, and a man entered his priestly ministry at the age of thirty (Nu 4:3, 23, 30, 39, 43; 1Ch 23:3). So Ezekiel apparently received this vision and his commission in the very year he would have begun his priestly service. This date highlights the priestly atmosphere of Ezekiel’s message.
Ezekiel’s “thirtieth year” is related to the fifth year of King Jehoiachin’s exile by the same day of the month and probably the same month (the month is understood in v.2 from the explicit statement in v.1). Jehoiachin was deported to Babylonia in 597 BC. Thus Ezekiel’s commission is received in 593 BC. Jehoiachin’s year of deportation becomes the focal point of all dating within the book. Apparently Jehoiachin continued to be recognized as Judah’s king even when in captivity.
Ezekiel sees this vision “by the Kebar River in the land of the Babylonians” (v.3). The Kebar, a navigable irrigation canal, flowed southeast from the city of Babylon (see Introduction, “Place of Origin and Destination”). Exiles from Judah resided by the Kebar, and Ezekiel is among them—away from Judah, Jerusalem, and the temple.
Ezekiel is the recipient of the vision (v.3). He is a priest, the son of Buzi. The term “priest” here probably refers to Buzi. The notation of Ezekiel’s priestly heritage is significant. He would be well acquainted with the Mosaic covenant and the priestly functions of the temple, both of which pervade the book’s message. Ezekiel is able to describe clearly the glory of God in the temple and the temple functions. In the priestly role of guardian and instructor of God’s holiness, Ezekiel also is prepared to evaluate accurately the rebellion of his people against the law’s explicit commands, the bases for the Lord’s judgments that Ezekiel will announce. Moreover, this priestly background enables Ezekiel to understand the millennial temple vision that concludes the book.
The only circumstances given in this introduction to the subsequent vision are (1) “the word of the LORD came to Ezekiel” and (2) “the hand of the LORD was upon him” (v.3). These phrases are used whenever Ezekiel is about to receive or proclaim a revelation from God—especially a vision (3:22; 8:1; 33:22; 37:1; 40:1; cf. 2Ki 3:15). “The word of the LORD” is revealed verbally and in visions. The statement that “the hand of the LORD was upon him” describes God’s strong movement in behalf of the person involved (3:14; cf. Isa 25:10; 41:10, 20), as reflected in the name “Ezekiel” (yeḥezqē ʾl), which means “God strengthens.” God is preparing Ezekiel to receive a vision that will provide the necessary framework for understanding the rest of the prophecy. It is important to the interpretation of this book to note the phrase, “I saw visions of God” (or “divine visions,” so Allen, Block on 1:1), for this immediately declares the nature of the following vision.
NOTES
1 The plural form of the noun 
(mar ʾâ, “vision”) may imply a series of visions or a vision in process (8:3; 40:2; 43:3; cf. Ge 46:2); the latter is dominant in Ezekiel. The plural may be a plural of generalization (so Greenberg and Block), indicating indetermination (“divine vision”). Others (e.g., Zimmerli) see the plural as representing a fixed usage.
2 In order to understand a 593 BC date for the fifth year of Jehoiachin’s exile (597 BC), one must use the Babylonians’ spring calendar. Jehoiachin’s “first” year would be March 597 to March 596; therefore, the fourth month of Jehoiachin’s fifth year of would be June/July 593 (so Freedy and Redford). Jehoiachin continued to be recognized as the legitimate king (cf. Block, Ezekiel 1–24, 86).
The first person of v.1 and the third person of vv.2–3 have led some to assume dual authorship. But all three verses are integral to the setting of the vision, and vv.2–3 parenthetically explain the indefinite date of v.1. Block, Ezekiel 1–24, 82, sees the change in person as a clarification of the v.1 date, but done by a later editor.
3 
(debar-yhwh ʾel-, “the word of the LORD [came] to . . .”) becomes a prophetic technical formula to introduce divine reception of God’s word. Ezekiel’s fifty occurrences of this formula (surpassing the number of its occurrences in the other prophetic books) often introduce a new unit of the book. For fuller discussion, see Zimmerli, 144–45; TDOT, 3:111–14; TWOT, 1:180; NIDOTTE, 1:913–14. The term 
(kaśdîm) may be used for either “Babylonians” or for a special group of wise men in Babylon (cf. Da 2:2, 4).
2. The Description of the Vision (1:4–28)
OVERVIEW
N. Habel (“The Form and Significance of the Call Narrative,” ZAW 77 [1965]: 297–323) has pointed out that there is a general pattern to the commission narratives of the prophets. First there is the divine confrontation—an introductory word that forms the basis and background for the succeeding commission. Then the commission itself enumerates the task the prophet is called to and its importance. Third come the objections the prophet may offer, after which the “call” narrative closes with the Lord’s reassuring answers to these objections and assurance that the Lord is with the prophet. All four elements are found in Ezekiel’s commission.
The vision of vv.4–28 comprises the divine confrontation of Ezekiel’s commission. This vision has bewildered many and has discouraged them from continuing their study of this prophecy. This need not be, if normal grammatical-historical hermeneutics are used. Four principles of this hermeneutical system are especially important when interpreting visionary literature.
- 1. Seek to understand the major ideas presented through the vision and do not dwell on minutiae. This does not mean that the details actually viewed in the vision are to be completely ignored, however. They combine to create the whole picture that conveys the meaning.
- 2. Follow the divine interpretations normally accompanying the visions. These concentrate on the overall concept rather than on details.
- 3. Be keenly aware of parallel passages and the harmony of Scripture. Prophets normally sought to apply God’s past revelations to their contemporary situations.
- 4. Use the same approach with the symbols and imagery of visionary literature as are used with figurative language. Thus symbols and imagery are properly understood as figures and are not to be taken literally.
In this first vision the divine interpretation declares that God’s divine glory is portrayed (vv.1, 28). This portrayal requires the use of a divine vision with its abundant imagery and analogy. The unfathomable God cannot be adequately described in normal human expressions. Since God can be visualized only in terms of “likeness,” the vision abounds in terms such as “as” (ke), “resembling,” “looked like” (demût), “like” (kemarēh), and “appearance” (marēh) so that we might know that these are “likenesses.”
The Lord confronts Ezekiel with this glorious vision to impress on him the majesty, holiness, and wonder of the God who is about to execute judgment on Israel. Ezekiel becomes awestricken by God’s glory, unable to describe concretely what he sees. But the indelible impression of this theophany will be Ezekiel’s constant encouragement in his difficult ministry of announcing God’s judgments on his contemporaries. The awesome holiness of God visualized in Ezekiel’s commission becomes a backdrop against which he sees Israel’s wickedness and thereby understands why God judges his sinful people. Though the Lord has chosen to discipline them, God will demonstrate victory over all the nations by restoring Israel to the Promised Land.
This same glorious, covenant-keeping God first revealed himself to Israel in a similar vision of splendor on Mount Sinai (Ex 19). The Lord also reappeared as the glory inhabiting the Most Holy Place in the dedication of the tabernacle (Ex 24:15–18; 29:42–46; 40:34–38). This theophany led Israel through the wilderness (Nu 9:15–23; 14:10; 16:19; 20:6), filled Solomon’s temple (1Ki 8:10–11; 2Ch 5:14), and appeared at Isaiah’s commissioning (Isa 6:3). Though some may be disturbed that the manifestation of God’s glory is not always identical throughout Scripture, the variation in details is to be expected when one considers the limitlessness of God. But the consistency of the manifestation of God’s glory is such that Ezekiel, a priest and a student of the Scriptures, immediately recognizes this as a vision of the Lord’s glory (v.28).
a. The living beings (1:4–14)
4I looked, and I saw a windstorm coming out of the north—an immense cloud with flashing lightning and surrounded by brilliant light. The center of the fire looked like glowing metal, 5and in the fire was what looked like four living creatures. In appearance their form was that of a man, 6but each of them had four faces and four wings. 7Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze. 8Under their wings on their four sides they had the hands of a man. All four of them had faces and wings, 9and their wings touched one another. Each one went straight ahead; they did not turn as they moved.
10Their faces looked like this: Each of the four had the face of a man, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle. 11Such were their faces. Their wings were spread out upward; each had two wings, one touching the wing of another creature on either side, and two wings covering its body. 12Each one went straight ahead. Wherever the spirit would go, they would go, without turning as they went. 13The appearance of the living creatures was like burning coals of fire or like torches. Fire moved back and forth among the creatures; it was bright, and lightning flashed out of it. 14The creatures sped back and forth like flashes of lightning.
COMMENTARY
4–14 The vision begins with a common introductory formula to visions: “I looked, and I saw” (v.4; cf. v.15; 2:9; 8:2, 7; 10:1, 9; 37:8; 40:4–5; 44:4). Ezekiel suddenly sees the appearance of a raging electrical storm—dark clouds, lightning, and thunder coming from the north (v.4; cf. Pss 50:3–4; 18:13; Na 1:3). Within this storm he sees four figures resembling living beings (v.5; cf. Rev 4). Though the beings look like men, each has four faces and four wings (vv.6, 9, 11; 10:5, 12, 14, 21–22; Rev 4:8 describes living beings with six wings; cf. Isa 6:2). The man’s face is dominant, being on the front of each creature (v.10). A lion’s face is on the right, an ox’s (or cherub’s; cf. 10:14, 22) face on the left, and an eagle’s face on the back.
The wings are joined together (vv.9, 23), with two covering each side of each being and the other two spread, touching the wings of the other living beings (vv.11, 23; cf. the cherubim over the ark). When the wings move they sound like a great thunder of rushing water, a violent rainstorm, or a noisy military encampment—like the voice of the “Almighty” God (šadday; v.24; cf. 3:13; 10:5). Each side of the living being has hands like a man’s under its wing (v.8; cf. 10:7–8, 12, 21), straight legs, and feet like a calf (v.7).
The rapid movement of these beings is like flashes of lightning (v.14). Forward movement is in the direction of the man’s face. When they move, they do not turn around (vv.9, 12–13). These creatures move only under the control of the “spirit” (rûaḥ), which in this context of God’s glory (v.12) is most likely the Holy Spirit of God.
In addition to the brilliant radiance, these creatures contain in their midst the likeness of coals of fire (v.13), from which lightning issues. Chapter 10 identifies these living beings as cherubim (10:15, 20). There are similarities to religious and mythical creations of the ancient Near East, like the genii that guarded temples. Some see the cherubim as forming a throne-chariot on which the Lord rides (cf. 1:22–28; see, for support, 2Sa 22:11; 1Ch 28:18; Ps 18:11). Certainly Ezekiel is acquainted with cherubim from his training in the temple, with its many representations of these creatures (Ex 25–26; 36–37; 1Ki 6; 2Ch 3). Ezekiel also knows of the “cherubim” imagery from Mesopotamian culture, with its guardian genii in front of temples (cf. comments at 10:8–22; 28:11–19; cf. Greenberg, 55). Cherubim often accompany references to God’s glory in the OT, yet the specific functions of cherubim are nowhere clearly delineated.
NOTES
4 The evidence for the meaning of the word 
(ḥašmal, “glowing metal”) is sparse. The meaning is probably not “amber” (KJV, RV) but rather something that shines, perhaps a shining metal (cf. NIDOTTE, 2:316).
5 The term 
(hāyâ, “living creature”) is feminine. Pronominal suffixes referring to this word are in the masculine plural (e.g., 
[lāhem, “of them”] in v.6 and 
[leʾarbaʿtām, “each of the four”] in v.10) and in the feminine plural (
[leʾarbaʿtān, “each of the four”; NIV, “each”], also in v.10). The masculine shows agreement with the predominant character of the living beings, namely, the concept of 
(ʾādām, “man”; cf. v.5). Some think that the masculine term 
(kerûb, “cherub”; ch. 10) is in Ezekiel’s mind here, but that seems unlikely. The masculine gender is considered the “prior gender” because it sometimes designates the feminine (cf. Ge 1:27; 32:1; et al.). Confusion of gender is not unusual in Hebrew. The nearest qualifier is normally feminine with a feminine substantive (cf. GKC, par. 145t).
These multiface, multiform creatures were familiar in the iconography and art of Ezekiel’s day, especially in Mesopotamia. See O. Keel, Jahwe-Visionen und Siegelkunst: Eine neue Deutung der Majestatisschilderung in Jes 6, Ez 1 und Sach 4 (Stuttgarter biblische Beitrage 84/85; Stuttgart: Katholisches Bibelwerk, 1977), 125–273.
6 
(pānîm, “faces”) is understood as a numerical plural throughout the chapter (e.g., vv.8–10) rather than as a plural of extension. The dual form 
(kenāpayim, “wings”) is used instead of the plural form, since the wings are in pairs (cf. v.11; 10:21; Isa 6:2). The meaning is two pairs of wings.
b. The wheels and their movement (1:15–21)
15As I looked at the living creatures, I saw a wheel on the ground beside each creature with its four faces. 16This was the appearance and structure of the wheels: They sparkled like chrysolite, and all four looked alike. Each appeared to be made like a wheel intersecting a wheel. 17As they moved, they would go in any one of the four directions the creatures faced; the wheels did not turn about as the creatures went. 18Their rims were high and awesome, and all four rims were full of eyes all around.
19When the living creatures moved, the wheels beside them moved; and when the living creatures rose from the ground, the wheels also rose. 20Wherever the spirit would go, they would go, and the wheels would rise along with them, because the spirit of the living creatures was in the wheels. 21When the creatures moved, they also moved; when the creatures stood still, they also stood still; and when the creatures rose from the ground, the wheels rose along with them, because the spirit of the living creatures was in the wheels.
COMMENTARY
15–18 There is one high and awesome wheel beside each of the four living creatures (vv.15–17; cf. 10:9) that has the general appearance of a sparkling precious stone—“chrysolite” or “beryl” (taršîš)—with a rim full of eyes (v.18; cf. Rev 4:6).
19–21 When these wheels are functioning, they give the impression of a wheel being in the midst of another wheel. The wheels move in conjunction with the living beings (v.19), going in any direction, lifting up off the earth, and standing still. All the movement is under the direction and empowerment of the Spirit (vv.20–21). Chapters 3 and 10 further describe the wheels as making rumbling sounds when they whirl (3:12–13; 10:5, 13).
NOTES
15 The LXX renders the Hebrew 
(pānāw, “faces”) as τοῖς τέσσαρσιν (tois tessarsin, “to the four”), understanding one wheel per living being, not one wheel for each of the four faces of each creature, which could be implied by the third masculine singular suffix on pānāw. The LXX’s reading appears to agree with v.16 and 10:9. But one could understand the third masculine singular suffix as a reference to the four creatures as a single unit, the four faces being the dominant face of each creature—a man. This would then have the same meaning as the LXX citation. (The LXX has many omissions in this section of difficult Hebrew; cf. Moshe Greenberg, “The Use of the Ancient Versions for Interpreting the Hebrew Text,” Congress Volume [VTSup 29; Leiden: Brill, 1976],131–48.)
21 For a helpful discussion of rûaḥ, “spirit” (GK 8120), in Ezekiel, see Block, “The Prophet of the Spirit: The Use of rwḥ in the Book of Ezekiel,” JETS 32 (1989): 27–49.
c. The expanse (1:22–28)
22Spread out above the heads of the living creatures was what looked like an expanse, sparkling like ice, and awesome. 23Under the expanse their wings were stretched out one toward the other, and each had two wings covering its body. 24When the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings.
25Then there came a voice from above the expanse over their heads as they stood with lowered wings. 26Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man. 27I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. 28Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him.
This was the appearance of the likeness of the glory of the LORD. When I saw it, I fell facedown, and I heard the voice of one speaking.
COMMENTARY
22–28 An awesome expanse resembling sparkling ice appears like a platform over the heads of the four living creatures (vv.22–23; cf. Rev 4:6). The likeness of a throne made from precious lapis lazuli (NIV, “sapphire”) is above this platform. The likeness of a man is on the throne (v.26; cf. Ex 24:10; Rev 4:2). The man appears to be surrounded by fire, which gives him a radiance similar to a rainbow (vv.27–28; cf. 8:2; Da 10:6; Rev 4:3, 5).
The most significant phrase of the entire chapter is in v.28b: “This was the appearance of the likeness of the glory of the LORD” (cf. Pss 29:3; 104:3–4). This reference relates most directly to the man on the throne, but v.28; Exodus 19; 1 Kings 6; Isaiah 6; Daniel 10; and Revelation 4 also help to see this entire vision as a manifestation of God’s glory (cf. v.1). God reveals his magnificent person to Ezekiel to prepare him for ministry. The Lord will continue to appear to Ezekiel in this same fashion throughout the book to encourage him that he is a servant of almighty God (cf. 3:12, 23–24; 8:2–4; 9:3; 10:1–20; 11:22–23; 43:2–4).
Throughout the OT God’s prophets are confronted at their commissioning with a revelation of God’s glory that makes an indelible imprint on their ministry. When they become discouraged, they recall that revelation, which, in turn, spurs them on in the Lord’s service.
NOTES
24 The name 
(šadday, “Almighty”) for God probably derives from the Akkadian saddu (“mountain”). It conveyed a sovereign, overpowering God (cf. TLOT, 3:1304–10; HALOT, 4:1420–22 for fuller treatment).
26 Lapis lazuli—
(sappîr, “sapphire” NIV)—is a well-known precious stone of the ancient Near East, bluish in color and having the appearance of a glaze.
28 For the relation of Yahweh’s glory to earlier revelation, see Allen, Ezekiel 1–19, 36. For helpful theological implications, see Block, Ezekiel 1–24, 106–9.
REFLECTION
Today if one desires to serve the Lord, that person must also have a divine confrontation and come to an understanding of God’s great glory. Only in the light of the knowledge of God will one have strength and perseverance to serve God humbly, no matter what the situation may be. This divine confrontation adds seriousness and purpose to the call of God’s servant. He or she may not necessarily see a vision or have an emotional experience, but the Holy Spirit will impress God’s character and God’s Word on the servant’s heart as he or she seeks to live and minister. When one genuinely comes to see God’s glory, that person cannot help but fall prostrate in worship before the all-powerful God, even as Ezekiel does (v.28).
This manifestation of the Lord’s glory formed a backdrop for the judgment Ezekiel will announce. The glorious, holy Author of the Mosaic covenant (Ex 19) cannot tolerate disobedience to that covenant because of his righteous character. The holy nature of God necessitates his execution of judgment on Israel’s intolerable iniquity. Thus when God brings judgment on Jerusalem, his glory has to leave its residence in the temple (10:1–20; 11:22–23). But the Lord’s glory will return to the temple (cf. ch. 43) after God cleanses the chosen people. Thus the revelation of God’s glory is a significant theme throughout the prophecy, showing unity of purpose within the book.
B. The Lord’s Charge to Ezekiel (2:1–3:27)
1. The Recipients of Ezekiel’s Ministry (2:1–5)
1He said to me, “Son of man, stand up on your feet and I will speak to you.” 2As he spoke, the Spirit came into me and raised me to my feet, and I heard him speaking to me.
3He said: “Son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me; they and their fathers have been in revolt against me to this very day. 4The people to whom I am sending you are obstinate and stubborn. Say to them, ‘This is what the Sovereign LORD says.’ 5And whether they listen or fail to listen—for they are a rebellious house—they will know that a prophet has been among them.
COMMENTARY
1–2 God’s voice, speaking from the theophany, addresses Ezekiel with the title “son of man” (v.1). This becomes Ezekiel’s normal designation throughout the remainder of the book, used over ninety times to refer to Ezekiel, though found nowhere else in the OT except in Daniel 7:13; 8:17. This title indicates the frailty and weakness of a human being, the creature, humbled before the mighty and majestic God, who had just been revealed in the previous vision (so Allen; Block; Walter Eichrodt, Ezekiel: A Commentary [Philadelphia: Westminster, 1970]). By this title Ezekiel will be reminded continually that he is dependent on the Spirit’s power, which enables him to receive the message of God (v.2) and to deliver it with the Lord’s power and authority—“This is what the Sovereign LORD says” (v.4). This same name—“Son of Man”—was given Christ in the Gospels (Lk 19:10) to emphasize, among other things, his relation to humanity and his voluntary dependence on the Spirit of God.
The full sense of this title in Daniel 7:13; 8:17 and in the NT in relation to deity is a complex issue. Helpful insights can be found in F. F. Bruce, “The Background to the Son of Man Sayings,” in Christ the Lord: Studies in Christology Presented to Donald Guthrie, ed. Harold H. Rowden (Downers Grove, Ill.: InterVarsity Press, 1982), 50–70; see also NIDNTT, 3:613–34, 665.
3–4 The commission of Ezekiel’s call narrative encompasses the majority of chs. 2 and 3 (2:1–5; 2:8–3:7; 3:16–21, 24–27). God commissions Ezekiel for a most difficult task: to prophesy to his own people in exile, the people God describes as rebellious against the Lord, the law, and God’s prophets (2:3). The nation’s condition is not new, for Israel has transgressed the Mosaic covenant throughout her history. God’s chosen people have been “obstinate and stubborn” (v.4; lit., “hard-hearted and hard-faced”), demonstrating a strong-willed determination to resist God and his ways. Contributing in a major way to Judah’s current rebellion are Manasseh’s abominations, which have stained the hearts of the people.
5 Ezekiel’s message is not to be conditioned on his listeners’ response. Even if the people close their ears to Ezekiel’s words, he is to speak in God’s authority and not his own. Only then will the people know that a prophet has been among them. How important it is that God’s spokespeople today heed this principle!
NOTES
1 Royal court language portrays Ezekiel’s commission. Brought into God’s presence, Ezekiel subjects himself with prostration. He will not rise until told to do so. See S. Kreuer, “Zur Bedeutung und Etymologie von histahawah/ysthwy,” VT 35 (1985): 39–54.
3 
(môredîm, “rebellious”) is a characteristic active participle used nine times in this commission and over fifteen times in the entire book to describe the persistent character of the nation Israel as bold and audaciously rebellious. The plural noun 
(gôyim, “nations”; NIV, “nation”) refers to the two separate nations of Israel and Judah, which made up the entire nation of Israel (cf. 35:10; 36:13–15; 37:19–22). The “house of Israel” and the “house of Judah” are phrases often used interchangeably in Ezekiel (2:3; 3:4–7; 4:3; 8:1–12; 9:9; 11:15; et al.). This indicates that the reuniting of Israel and Judah began in the Babylonian captivity. Goy (“nation”) implies that Israel is like all other contemporary nations. Considering 
(ʾel-gôyim, “to nations”) a marginal gloss (so Zimmerli) seems unwarranted.
The verb 
(pāšaʿ, “revolt”) signifies an attitude of refusal to subject oneself to proper authority. This term conveys a breach (of trust) by a vassal (cf. J. Pedersen, Israel I and II [London: Oxford Univ. Press, 1926], 417; Rolf Knierim, Hauptbegriffe für Sunde im Alten Testament [Gutersloh: G. Mohn, 1965]; NIDOTTE, 3:706).
4 
(ʾadōnāy yhwh, “The Sovereign LORD”) is the name most commonly used for God in Ezekiel, where it appears over two hundred times. It emphasizes God as the covenantal God of Israel and, therefore, her Lord and great King, against whom Israel has rebelled. It is an authoritative title. Ezekiel uses this title in the introduction to his messages and frequently in his messages’ conclusions to highlight Yahweh’s lordship over Israel. Though the NIV renders this compound name of God as “Sovereign LORD,” a more literal translation is “Lord Yahweh.”
2. Ezekiel’s Encouragement in the Ministry (2:6–7)
6And you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns are all around you and you live among scorpions. Do not be afraid of what they say or terrified by them, though they are a rebellious house. 7You must speak my words to them, whether they listen or fail to listen, for they are rebellious.
COMMENTARY
6–7 Though the Lord calls Ezekiel to a difficult ministry, God reassures him (v.6; cf. 3:8–11, 22–23). Regardless of how frightful the opposition might be—pricking him as would thorns or stinging him as would scorpions (cf. 28:24; Mic 7:4)—Ezekiel must not be afraid, become dismayed, or give up. On the contrary, he is to be faithful in proclaiming God’s message, for his rebellious recipients need this warning (v.7). This encouragement remains for those called to proclaim God’s truth in the midst of a perverse and wicked people.
NOTE
6 Block sees the thorns, briars, and scorpion (as a plant) as symbols of protection, not threats (see Block, Ezekiel 1–24, 123–24).
3. The Nature of Ezekiel’s Ministry (2:8–3:11)
8But you, son of man, listen to what I say to you. Do not rebel like that rebellious house; open your mouth and eat what I give you.”
9Then I looked, and I saw a hand stretched out to me. In it was a scroll, 10which he unrolled before me. On both sides of it were written words of lament and mourning and woe.
3:1And he said to me, “Son of man, eat what is before you, eat this scroll; then go and speak to the house of Israel.” 2So I opened my mouth, and he gave me the scroll to eat.
3Then he said to me, “Son of man, eat this scroll I am giving you and fill your stomach with it.” So I ate it, and it tasted as sweet as honey in my mouth.
4He then said to me: “Son of man, go now to the house of Israel and speak my words to them. 5You are not being sent to a people of obscure speech and difficult language, but to the house of Israel—6not to many peoples of obscure speech and difficult language, whose words you cannot understand. Surely if I had sent you to them, they would have listened to you. 7But the house of Israel is not willing to listen to you because they are not willing to listen to me, for the whole house of Israel is hardened and obstinate. 8But I will make you as unyielding and hardened as they are. 9I will make your forehead like the hardest stone, harder than flint. Do not be afraid of them or terrified by them, though they are a rebellious house.”
10And he said to me, “Son of man, listen carefully and take to heart all the words I speak to you. 11Go now to your countrymen in exile and speak to them. Say to them, ‘This is what the Sovereign LORD says,’ whether they listen or fail to listen.”
COMMENTARY
2:8–3:3 The Lord’s charge to Ezekiel emphasizes the absolute necessity of hearing, understanding, and assimilating God’s message prior to being the Lord’s spokesman. Ezekiel is to listen to God (2:8a) and not rebel against the Lord as the people of Israel have done, who have failed to listen to God’s word. Ezekiel must not let the people pull him down to their level.
Before beginning his ministry, Ezekiel is to symbolize his complete acceptance of the Lord’s message by eating the scroll (2:8b–3:3). The nature of the message he will proclaim is written on the scroll: funeral dirges, mournings, and lamentations (2:9). Certainly this is not a joyous note on which to begin. Even though the ministry may seem difficult and distasteful, the Lord will cause his work and word for Ezekiel to be as sweet as honey (3:3; cf. Pss 19:10; 119:103; Prov 16:24; 24:13–14; Jer 15:16).
4–9 The recipients’ response to Ezekiel’s messages is not to govern the nature or manner of his ministry. The people reject the divine messenger because they have first deliberately rejected God’s word (v.7). Israel is obstinate. It would be easier to preach to foreign people in a foreign language (cf. Isa 28:11). So Ezekiel must be strong and not respond with fear or dismay (vv.4–7). The Lord will encourage Ezekiel emotionally and fully prepare him (as sharp and hard as flint [v.9; cf. 1:3 for the meaning of Ezekiel’s name]) for his task with greater confidence and determination than the Israelites (v.8). The Lord always prepares and reassures his messengers with the needed equipment.
10–11 The word of the Lord must become part of Ezekiel (cf. Jer 1:9) before he can “go” and “speak” (Eze 3:1). That the written oracle precedes the oral here contradicts the idea that prophetic messages were first oral and then written. Ezekiel is to accept the Lord’s message and meditate continually on it throughout his ministry (v.10). Only then will he, and we, be able to speak repeatedly with God’s authority—even to audiences who do not care to listen (v.11). Ezekiel’s audience is clearly stated as the exiles (v.11).
NOTES
3:5 
(ʿimqê śāpâ, “obscure speech”; lit., “deep of lip”) implies an unintelligible language (cf. Isa 33:19), while 
(wekibdê lāšôn, “difficult language”; lit., “heaviness of language”) denotes a dullness and sluggishness of speech.
9 
(šāmîr, “stone”), perhaps emery or diamond (cf. NIDOTTE, 4:167), was one of the hardest and sharpest stones in that period. These characteristics convey Ezekiel’s divine preparation.
4. The Conclusion of the Vision (3:12–15)
12Then the Spirit lifted me up, and I heard behind me a loud rumbling sound—May the glory of the LORD be praised in his dwelling place!—13the sound of the wings of the living creatures brushing against each other and the sound of the wheels beside them, a loud rumbling sound. 14The Spirit then lifted me up and took me away, and I went in bitterness and in the anger of my spirit, with the strong hand of the LORD upon me. 15I came to the exiles who lived at Tel Abib near the Kebar River. And there, where they were living, I sat among them for seven days—overwhelmed.
COMMENTARY
12–13 The vision concludes with Ezekiel’s being raised up by the Spirit (v.12; cf. 8:3; 11:1, 24; 43:5) and hearing a final benediction that assures him that he has witnessed a revelation of God’s glory (v.13).
Ezekiel’s transportation is not a case of hypnotism, autosuggestion, or parapsychic bodily levitation. The text demonstrates that the transportation is in a vision, experienced under the compulsion of the Holy Spirit (cf. Edward J. Young, My Servants, the Prophets [Grand Rapids: Eerdmans, 1952], 182–87).
14–15 These verses recount Ezekiel’s objection to his commission (the third element of a prophetic-call narrative). As Ezekiel is brought back to the exiles at Tel Abib, he struggles with the distasteful ministry to which he has been called (v.14). He is anguished and angry that he has to deliver a displeasing message to an unreceptive audience. This will certainly not be a successful ministry in the eyes of human beings.
It takes Ezekiel seven days to sort out his thoughts and feelings after having seen this vision. The Lord’s hand is on him to control him as he sits appalled at the wonder and horror he has experienced (v.15). Ezekiel’s condition and the period of seven days give visual pictures to the exiles: mourning for the dead normally lasted seven days (Ge 50:10; Nu 19:11; Job 2:13), as did the length of time for a priest’s consecration (Lev 8:33). Ezekiel is being consecrated for the priesthood on his thirtieth birthday and commissioned to proclaim Judah’s funeral dirge.
NOTES
14 
(mar, “bitterness”) includes the concepts of “distress,” “heavy heart,” and “anguish.”
15 
(tēl ʾābîb, “Tel Abib”; Akkad. til abubi) means “hill of rain flood, deluge”—most likely a mound that had been deserted and uninhabited on which the exiles were settled.
(wāʾēšēr; NIV, untr.) probably should be read as 
(ʾašer, “which”) with the LXX. The Hiphil participle 
(mašmîm, “overwhelmed”) indicates a condition of being appalled by horror and wonder.
5. Ezekiel: A Watchman to Israel (3:16–21)
16At the end of seven days the word of the LORD came to me: 17“Son of man, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. 18When I say to a wicked man, ‘You will surely die,’ and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood. 19But if you do warn the wicked man and he does not turn from his wickedness or from his evil ways, he will die for his sin; but you will have saved yourself.
20“Again, when a righteous man turns from his righteousness and does evil, and I put a stumbling block before him, he will die. Since you did not warn him, he will die for his sin. The righteous things he did will not be remembered, and I will hold you accountable for his blood. 21But if you do warn the righteous man not to sin and he does not sin, he will surely live because he took warning, and you will have saved yourself.”
COMMENTARY
16–17 After seven days Ezekiel is able to accept God’s commission, so God declares that Ezekiel’s basic prophetic role is to be a watchman to the house of Israel (v.17; cf. chs. 18; 33). A watchman in OT times stood on the city wall as a sentry, watching for any threat to the city from without or within. If he saw an invading army on the horizon or dangers within the city, such as fire, the watchman would immediately sound the alarm to warn the people (2Sa 18:24–27; 2Ki 9:17–20).
18–21 Ezekiel is to listen to the Lord and then warn the people of Judah concerning the judgment on the horizon. His warning is based on the Mosaic covenant (Ex 20–Nu 9; Dt), which shows those in a relationship with the Lord how to live life in the best way. The covenant’s righteous stipulations, lovingly given for the good of the people (Dt 5:28–33; 6:25; 10:12–13), enabled them to enter into the blessings God desired for them (Lev 26:1–13; Dt 16:20; 28:1–14; Mal 3:10–12). If they disobey these righteous ordinances and wander from God’s way, the Lord promises that he will lovingly discipline his people to cause them to return to the righteous life he prepared for their good (Lev 26:14–39; Dt 28:15–68). Ezekiel, therefore, is to warn Israel that God’s inescapable discipline is coming because of the dangerous rebellion within their hearts.
Ezekiel’s role as a watchman (cf. Isa 56:10; Jer 6:17; Hos 9:8), like that of the watchman of a city, is not reprobative and injurious but corrective and beneficial. He is to warn wicked individuals that if they do not turn from their wickedness, they will die in their unrighteousness (vv.18–19). Likewise, Ezekiel admonishes righteous individuals not to turn from their righteous ways (i.e., loyalty to the Mosaic code) and disobey God’s commands. If they do, they will surely die (vv.20–21). These warnings address people not as a group but at the individual level.
When a righteous person turns from righteousness and does evil, God places before that individual a “stumbling block.” The person has already turned from God’s ways and done evil (v.20), so this stumbling block is not placed by God to cause the righteous to fall into sin; rather, it is an obstacle set in the person’s path to see how this individual will continue to respond to God’s commands. If the person falls, then physical death comes. Some see the stumbling block as equivalent to a death sentence (so Greenberg, Ezekiel 1–20).
If a watchman sees a potential danger to a city and fails to warn its inhabitants, he is held responsible for the following destruction. So God warns Ezekiel that if he fails to warn the people of God’s curse on their disobedience, he will be responsible for their death—“I will hold you accountable for his blood” (v.20; cf. Ge 9:5–6; Jdg 9:24; 2Sa 4:5–12; Ac 18:6; 20:26). Ezekiel himself will have to die for his negligence (cf. Pss 37:35–36; 55:23; Pr 10:27; 1Jn 5:16). Those charged with declaring God’s Word have a weighty responsibility to be faithful (cf. Jas 3:1).
NOTE
16–21 Critics argue that the watchman theme in these verses is an interpolation, having been built and developed from chs. 18 and 33 (esp. the latter). Such is not necessitated by a common theme, for each passage is used uniquely in Ezekiel’s argument (cf. development in loc.). For various treatments of this issue, cf. Greenberg, Ezekiel 1–20, 90–97; Allen, Ezekiel 1–19, 58–59; and Block, Ezekiel 1–24, 140–43.
REFLECTION
“Life” and “death” in vv.16–21 are to be understood as physical, not eternal, life and death. The Mosaic covenant’s concept of life and death is primarily physical. The Mosaic covenant was given to guide those who by faith were in a relationship with God (Lev 18:5; Dt 4:37–40; ch. 6; 7:6–11; 10:15–17; 30:15–20). The Hebrews were to live righteously and freely by keeping God’s commands (Lev 18:5; Dt 16:20; cf. Jn 14:15). But if they disobeyed, a shortened physical life was the normal result (Dt 30:15–20; cf. discussion of premature death in M. Tsevat, “Studies in the Book of Samuel I,” HUCA 32 [1961]: 191–216).
The emphasis was on living a righteous life, an emphasis certainly needed today. Eternal security is not the issue in this passage. This covenant pointed the people on to faith in the Messiah, whose work for salvation is pictured in the festive and sacrificial system (cf. Heb 9:6–10:18). But the keeping of the commandments of the law never provided salvation. Throughout the Scriptures, eternal salvation is always by faith, never by works of any kind (Ro 3:20; 4:4–5; Tit 3:5–7).
6. Ezekiel’s Muteness (3:22–27)
22The hand of the LORD was upon me there, and he said to me, “Get up and go out to the plain, and there I will speak to you.” 23So I got up and went out to the plain. And the glory of the LORD was standing there, like the glory I had seen by the Kebar River, and I fell facedown.
24Then the Spirit came into me and raised me to my feet. He spoke to me and said: “Go, shut yourself inside your house. 25And you, son of man, they will tie with ropes; you will be bound so that you cannot go out among the people. 26I will make your tongue stick to the roof of your mouth so that you will be silent and unable to rebuke them, though they are a rebellious house. 27But when I speak to you, I will open your mouth and you shall say to them, ‘This is what the Sovereign LORD says.’ Whoever will listen let him listen, and whoever will refuse let him refuse; for they are a rebellious house.
COMMENTARY
22–23 Ezekiel’s commission concludes with a second glimpse of God’s glory. Ezekiel, obedient to the Lord’s command (v.22), goes out to the plain where God’s glory appears to him (v.23), as it had in the vision of ch. 1.
24–27 As Ezekiel falls down before God in true humility, reverence, and worship, the Spirit enters him and raises him up to receive the message that Ezekiel is to deliver to the exiles (cf. 4:1–7:27). With God’s strong hand on him, Ezekiel is directed to return home and shut himself up in his house (v.24). The exiles will tie him with rope (v.25). Then Yahweh will make Ezekiel mute so that he cannot reprove (or intercede for [so Block]) the people unless God opens his mouth (vv.26–27). Whenever God enables Ezekiel to speak, he will speak only in the Lord’s authority regardless of the people’s response. God’s alienation from Israel is reflected in these symbolic acts. The phrase, “Whoever will listen let him listen” (a favorite saying of Christ’s), stresses individual responsibility to God’s message.
Ezekiel’s muteness will last approximately seven and one-half years, until the fall of Jerusalem (cf. dates in 1:1–3 with 33:21–22). Yet he will deliver several oral messages in the intervening period (cf. 11:25; 14:1; 20:1). The concept of muteness, therefore, is not of total speechlessness throughout the seven and one-half years; rather, Ezekiel is restrained from speaking publicly among the people in contrast to the normal oral ministry of the prophets.
The OT prophets usually moved among their people, speaking God’s message as they observed the contemporary situation. But Ezekiel will remain at home, except to dramatize God’s messages (cf. 4:1–5:17). He will remain mute (v.26), except when God opens his mouth to deliver a divine message (v.27). Then his mouth will be closed again until the Lord chooses for him to speak again. Instead of going to the people, the people must come to Ezekiel. This rebellious people initially reject Ezekiel’s ministry (v.25). But the elders begin sneaking away to seek the Lord’s message from Ezekiel as contemporary world events begin vindicating his divinely inspired warnings.
NOTES
22 The 
(biq ʿâ, “plain”) denotes the wide open plain common in the heart of Babylonia in contrast to 
(gay ʾ, “mountain valley”), 
(naḥal, “river bed”), and sometimes 
(ʿemeq, “valley”). This argues for the events of Ezekiel as happening in Babylonia (cf. Ge 11:2; Eze 8:4; 37:1–14).
26 Robert R. Wilson (“Interpretation of Ezekiel’s Dumbness,” VT 22 [1972]: 91–104) argues that 
. . . 
(lō ʾ-tihyeh . . . leʾîš môkîaḥ, “unable to rebuke”) should be understood as “legal mediator.” Ezekiel’s muteness should be seen as God’s forbidding of Ezekiel to act as a legal mediator before Yahweh on behalf of the nation. Communication will move solely from Yahweh to the people as the prophet only delivers the sentence of the divine Judge: Jerusalem’s doom. Only after the fall of Jerusalem (cf. chs. 24–27; 33:21–22) will any other prophetic function be allowed. This appears to be substantiated by Yahweh’s refusal to allow the elders in exile to seek him until after the fall of Jerusalem (cf. 8:1; 14:4–22; 20:1). For a full treatment of this position, see Block, Ezekiel 1–24, 156–60; contra, see Allen, Ezekiel 1–19, 61–64.