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 Chebar, that the heavens were opened, and I saw visions of God.
\nEzekiel 1:1<\/p>\n
This Messianic Bible Study, dealing with the call of Ezekiel the Prophet and the circumstances of his calling, is recorded in detail in the Book of Ezekiel. This rather lengthy section can be divided into four main divisions: the historical setting, the vision of the Shechinah Glory, the call of Ezekiel, and the commission of the prophet.<\/p>\n
I. THE HISTORICAL SETTING\u2014EZEKIEL 1:1\u20133<\/p>\n
A. The Time, Place, and Manner\u2014Ezekiel 1:1<\/p>\n
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 Chebar, that the heavens were opened, and I saw visions of God.<\/p>\n
1. The Time<\/p>\n
Concerning the time of Ezekiel\u2019s call, verse 1 begins by giving the age of Ezekiel: in the thirtieth year. He began to be a prophet when he was thirty years old. Based upon this, it can be concluded that he was born in the year 623 B.C. The rabbis interpreted this to mean that it had been thirty years since the scrolls were found in the Temple in the days of good King Josiah.<\/p>\n
The age of thirty was significant if one happened to be a member of the Tribe of Levi, as Ezekiel was. According to Numbers 4:23, 30, 39, and 43, this was the age when a priest began functioning in his priestly office. If Ezekiel had been living in the Land of Israel rather than Babylon, he would have been installed as a priest, but at the age when he would have become a priest, God chose to install him into his prophetic office.<\/p>\n
Furthermore, it was in the fourth month, which corresponds to the Gentile month of July; the fifth day of the month would be equivalent to the 31st day of July. In other words, his call came on the specific date of July 31, 593 B.C., when he was thirty years old.<\/p>\n
2. The Place<\/p>\n
The place of Ezekiel\u2019s call was by the river Chebar. The river Chebar was known among the Babylonians as the Grand Canal. This was a man made canal that flowed southeast from the Euphrates River above Babylon, through the Nippur River, then wound back into the Euphrates near the city of Erech.<\/p>\n
3. The Manner<\/p>\n
Ezekiel received his revelation from God in four distinct ways: The first and second ways are found in this verse; the third and fourth ways are found in verse 3. First: the heavens were opened. In fact, Ezekiel was the only Old Testament prophet to see the heavens opened, with the possible exception of Isaiah. When Isaiah received his calling in Isaiah 6:1, he clearly saw a vision of the throne of God, but that passage does not actually state that the heavens were opened for him to see. However, it is certainly true of Ezekiel, and it very well may be that he was the only Old Testament prophet to see the heavens opened. In the New Testament, the heavens were opened on at least four different occasions: first, at the baptism of Yeshua (Jesus) in Matthew 3:16; secondly, it would be opened to Nathanael in John 1:51; thirdly, it was opened to John in Revelation 4:1 so he could write the Book of Revelation; and fourthly, the heavens will be opened for all to see at the time of the Second Coming of the Messiah in Revelation 19:11.<\/p>\n
Ezekiel also states: I saw visions of God. This is the second way in which he received his revelation.<\/p>\n
B. The Date\u2014Ezekiel 1:2<\/p>\n
In the fifth day of the month, which was the fifth year of king Jehoiachin\u2019s captivity.<\/p>\n
The specific date is given as the fifth day of the month, meaning July 31st, which was the fifth year of king Jehoiachin\u2019s captivity, making it 593 B.C. What can be learned from this is that Ezekiel was part of the second deportation from Judah. There were three deportations of Jews into Babylonia. The first deportation came in 605 B.C.; the second deportation came in 597 B.C.; and the third deportation came at the time of Jerusalem\u2019s destruction in 586 B.C.<\/p>\n
Daniel, who was a contemporary of Ezekiel in the land of Babylon, was taken during the first deportation. Jeremiah was also a contemporary of Ezekiel, but unlike Daniel and Ezekiel, Jeremiah was never taken to Babylonia.<\/p>\n
C. Ezekiel\u2019s Personal History\u2014Ezekiel 1:3<\/p>\n
the word of Jehovah came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of Jehovah was there upon him.<\/p>\n
There are three things to note about Ezekiel in this verse: the third way he received his revelation; more about his person; and the fourth way he received his revelation.<\/p>\n
The third way in which Ezekiel received his revelation was that on this occasion the word of Jehovah came expressly unto Ezekiel. The Hebrew text actually uses the same word twice, giving it an emphatic meaning. That is why the English reads that it came expressly, emphasizing the emphatic way by which the word of Jehovah came to Ezekiel the Prophet.<\/p>\n
Then four things are revealed about the person of the prophet. First, his name is Ezekiel, meaning \u201cthe strong one of God.\u201d Secondly, his profession was a priest. Had he been back in the Land of Israel, he would have been installed as a priest in his thirtieth year, but that was not possible since he was a captive in Babylonia. Instead, it was on this occasion, that God chose him to be a prophet to his people Israel. Thirdly, as to his family, the only thing we are told is that he was the son of Buzi. Fourthly, as to the place, he became a prophet in the land of the Chaldeans, which is Babylonia, by the river Chebar. There are two prophets who were called to the prophetic office outside the Land of Israel: Daniel and Ezekiel.<\/p>\n
The fourth way in which the revelation came to Ezekiel was: the hand of Jehovah was there upon him. God\u2019s hand was heavy upon him, resulting in prophetic inspiration. When the Bible speaks about God\u2019s hand being upon someone in the Hebrew text, it always signifies a miraculous working of God\u2019s power. It refers to a gripping of special power and influence of the Holy Spirit in which the prophet becomes a medium of revelation; by means of Ezekiel, God was revealing Himself.<\/p>\n
II. THE VISION OF THE SHECHINAH GLORY\u2014EZEKIEL 1:4\u201328B<\/p>\n
The second major division records four visions: the four living creatures, the four wheels, the firmament, and the Glory of Jehovah. In the first three visions, two things happen: first, there is the appearance; secondly, there is the action. For example, first, there is the appearance of the four living creatures followed by the action of the four living creatures; secondly, there is the appearance of the four wheels and the action of the four wheels; thirdly, there is the appearance of the firmament and the action of the firmament; and fourthly, it all culminates with the great manifestation of the Glory of Jehovah in the fourth vision.<\/p>\n
A. The Four Living Creatures\u2014Ezekiel 1:4\u201314<\/p>\n
One popular interpretation of these verses is that Ezekiel was seeing some kind of \u201cchariots of the gods,\u201d which is interpreted to mean spaceships from other planets. This is far, far from the truth. What he was seeing is a special order of celestial beings, known in the Bible as cherubim. Cherubim are the highest order of celestial beings. These four living creatures are four cherubim.<\/p>\n
1. Their Appearance\u2014Ezekiel 1:4\u201311<\/p>\n
a. The General Outline\u2014Ezekiel 1:4<\/p>\n
And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire infolding itself, and a brightness round about it, and out of the midst thereof as it were glowing metal, out of the midst of the fire.<\/p>\n
The first thing Ezekiel sees is a stormy wind. The Hebrew term for stormy wind means \u201ctempestuous wind.\u201d This wind came out of the north, because God was predicting judgment coming upon Jerusalem. This judgment would come from Babylon, by attacking Jerusalem from the north. The same point is made by Jeremiah 1:14. The message of the Shechinah Glory in this chapter will be a message of judgment upon Jerusalem that will come from the north.<\/p>\n
Secondly, he also saw a great cloud. Throughout the Scriptures, when the word cloud is used symbolically, it is always a symbol of God\u2019s glory, the Shechinah Glory.<\/p>\n
Thirdly, he saw a fire infolding itself. The Hebrew means, \u201cflashing fire\u201d; he saw a lump of fire with flashes coming out of it. This, too, was a symbol of God\u2019s glory.<\/p>\n
Fourthly, he saw a brightness round about it. The brightness was thrown around the cloud. This, too, is a symbol of God\u2019s glory.<\/p>\n
The fifth thing he saw was: out of the midst thereof as it were glowing metal. In other words, out of the middle of this bright fire, he saw a glowing metal. The Hebrew word for glowing metal is chashmal, which means \u201can electrum\u201d; he saw something electric within the fire. This is a special Hebrew word found only in two other places in the entire Old Testament, both times only in the Book of Ezekiel: in chapter 1:27 and 8:2. The Hebrew word, chashmal, is really a combination of two Hebrew words that mean \u201cthe glowing of God.\u201d What he saw in this electrum was the glowing of God, like a glowing ember, a brightly glowing metal. This explains the source of the glowing metal; it was out of the midst of the fire.<\/p>\n
In trying to explain this text, some rabbis said that Ezekiel saw an angel. Other rabbis said that Ezekiel seemed to imply that he saw God Himself. They were not comfortable with that view, so one rabbi wrote: \u201cA student who speculates on the identity of the electrum, fire will come out of it and consume him.\u201d In other words, \u201cDo not speculate on what Ezekiel was seeing,\u201d because it is obvious that Ezekiel was seeing a visible manifestation of God Himself-and that made the rabbis extremely uncomfortable.<\/p>\n
At any rate, the general appearance is that of a tremendous thunderstorm, seen from afar in which there is a cloud; this cloud is brightened by flashes of lightning, flashing out of a glowing metal. What Ezekiel is seeing is the Shechinah Glory, the visible manifestation of God\u2019s presence. He will see this throughout his book: 1:28; 3:12, 23; 8:4; 9:3; 10:4, 18\u201319; 11:22\u201323; and 43:4\u20135.<\/p>\n
b. The Details\u2014Ezekiel 1:5\u201311<\/p>\n
Ezekiel describes their most prominent feature in verse 5: And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.<\/p>\n
The phrase out of the midst thereof refers to the phenomenon of verse 4. Concerning their appearance, he states: they had the likeness of a man. The most prominent feature of their appearance is that of a man. The issue that made the rabbis uncomfortable was that the overall description of a cherub was basically the appearance of a man, though there were major differences, as will be seen. But this was the primary appearance because, among all creatures, man is the one God uses primarily for His purposes. While there will be many things about the four living creatures that make them different from humanity, still their overall, general appearance is the likeness of a man.<\/p>\n
Four other features that make them different are given in verses 6\u20137: And every one had four faces, and every one of them had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf\u2019s foot; and they sparkled like burnished brass.<\/p>\n
First, in verse 6, they had four faces; and secondly, each one also had four wings. Thirdly, in verse 7, they had straight feet; emphasizing stability. The Hebrew word used here assumes that each one had two feet. Furthermore, the sole of their feet was like the sole of a calf\u2019s foot; they did not have feet like a man. Remember, many angels, as well as demons, tend to have animal-like features and characteristics. And fourthly, they sparkled like burnished brass; this emphasizes purity, because brass is usually a symbol of judgment in Scripture.<\/p>\n
Next, Ezekiel describes their wings and their faces in verses 8\u20139: And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings thus: their wings were joined one to another; they turned not when they went; they went every one straight forward.<\/p>\n
Verse 8 states: they had the hands of a man under their wings; this emphasizes practicality. Although their feet were calf-like, their hands were like human hands. In verse 9, these four wings were joined one to another, and they turned not when they went; every one simply went straight forward. Because there were four cherubim with four faces, no matter how you looked at them, they always faced outward. Their wings give them easy mobility.<\/p>\n
Details of their faces are given in verses 10\u201311a: As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle. And their faces and their wings were separate above.<\/p>\n
In verse 10, each of the four faces is different. The first face, the face of a man, was always the most prominent face and it always looked forward; the human face always turned toward the Prophet Ezekiel. The second face was the face of a lion on the right side; the third face was the face of an ox on the left side; and the fourth face was the face of an eagle on the back. Verse 11a states: their faces and their wings were separate above. The four faces were planted on one head and neck, for a total of sixteen faces.<\/p>\n
Verse 11b gives more details about their wings: two wings of every one were joined one to another, and two covered their bodies.<\/p>\n
Every cherub had four wings. The two upper wings were joined one to another, which means that the top upper right wing was joined to the top upper left wing of the neighboring cherub. Being joined like this, they functioned as a complete unity. The two lower wings were used to cover their bodies, much like the seraphim of Isaiah 6. Since they are in the direct presence of God, they cover themselves; this emphasizes humility.<\/p>\n
To summarize verses 5\u201311, six points should be noted. First, the four living creatures were four cherubim that formed a square. Secondly, they each had four faces. The effect was that whichever way one looked at the four living creatures, all four faces were visible at the same time, from any angle. Thirdly, the face always looking forward was the man\u2019s face, because man was the most exalted of God\u2019s creatures on earth. Fourthly, the face of the ox was on the left side, this was the king of domesticated animals. Fifth, the face of a lion was on the right side, this was the king of the wild animals. And sixth, the face of the eagle was on the rear, this was the king of birds. This is the appearance of the four living creatures. Ezekiel was not describing \u201cchariots of the gods\u201d or spaceships from outer space, but cherubim.<\/p>\n
2. Their Action\u2014Ezekiel 1:12\u201314<\/p>\n
The procedure of their movement is described in verse 12: And they went every one straight forward: whither the spirit was to go, they went; they turned not when they went.<\/p>\n
As they proceeded, they went every one straight forward; all of them moved in unison, not independently of one another. There was a state of perpetual integrity: whither the spirit was to go, they went. They did not go on the basis of their own will, but where the spirit impelled them to go. It is not totally clear what the word spirit means here. It might refer to the Holy Spirit or it might refer to the \u201cspirit of life\u201d issuing from God and giving them their motivating force. In this particular verse, it is most likely the latter, but the former could also be true. The emphasis is on the availability of these living creatures for the actions God wanted them to perform. Furthermore, whenever they moved in any direction they turned not; they never had to turn their heads because they had four faces, and each one faced a certain direction, allowing them to see in all four directions. As they went, in whatever the direction they were going, the man\u2019s face was always forward.<\/p>\n
The intensity of their appearance is described in verse 13: As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches: the fire went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.<\/p>\n
Ezekiel noticed two things about the intensity of their appearance. First, it was like burning coals of fire. In the midst of the hollow square formed by these four cherubim, there were burning coals of fire. The expression burning coals of fire was used in two ways in the Old Testament: sometimes it was used in the sense of purification, as in Isaiah 6; and sometimes it was used in the sense of judgment. In the Book of Ezekiel, burning coals of fire is used in the sense of judgment. In other words, there was judgment at the heart of God\u2019s presence.<\/p>\n
The second thing he noticed about the intensity of their appearance was that it was like the appearance of torches; this is a symbol of the Shechinah Glory, as in Genesis 15:17. Furthermore, fire went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. All of these things were symbols of God\u2019s glory, as in Exodus 20:18.<\/p>\n
The speed of their action is emphasized in verse 14: And the living creatures ran and returned as the appearance of a flash of lightning.<\/p>\n
Their activity is shown in that the living creatures ran and returned; they were constantly in motion as the appearance of a flash of lightning. Again, what Ezekiel is seeing here are living creatures, clearly identified as cherubs in Ezekiel 10:20.<\/p>\n
B. The Four Wheels\u2014Ezekiel 1:15\u201321<\/p>\n
These verses introduce the most famous section of Ezekiel\u2019s vision, the vision of the four wheels.<\/p>\n
1. Their Appearance\u2014Ezekiel 1:15\u201318<\/p>\n
Ezekiel begins to describe the wheels in verse 15: Now as I beheld the living creatures, behold, one wheel upon the earth beside the living creatures, for each of the four faces thereof.<\/p>\n
As he was looking at these four cherubim, Ezekiel saw a wheel touching the earth beside each forward looking face of the living creatures. The wheel itself is what made contact with the earth. Because there were four faces, he saw four wheels in front of each cherub.<\/p>\n
Next, he describes the composition of the wheel in verse 16: The appearance of the wheels and their work was like unto a beryl: and they four had one likeness; and their appearance and their work was as it were a wheel within a wheel.<\/p>\n
The wheels are described as being made up of beryl, which is the chrysolyte stone of the ancients. The modern name for beryl is \u201ctopaz,\u201d which is a bluish-yellow color. Furthermore, they four had [only] one likeness, meaning all four wheels were uniform in appearance. Initially, he sees four wheels, but then he notices something else: their appearance and their work was like a wheel within a wheel. It is as if a second wheel was inserted within the first one at right angles, not parallel. Each wheel, then, consisted of two wheels that bisected each other at right angles, allowing for movement in four directions without having to turn.<\/p>\n
He then describes their movement in verse 17: When they went, they went in their four directions: they turned not when they went.<\/p>\n
Since the two wheels were set at right angles, they could move in all four directions; it was not necessary to steer the wheels in order to turn them.<\/p>\n
Finally, Ezekiel describes their construction in verse 18: As for their rims, they were high and dreadful; and they four had their rims full of eyes round about.<\/p>\n
The Hebrew text literally reads, \u201cAs for the rims, there was height to them and there was fear to them.\u201d In other words, they were very high, and the very height of them caused terror. Besides their height, another reason for the terror aspect was that their rims [were] full of eyes round about. When the Old Testament speaks of something having eyes round about, it emphasizes two of the attributes of God: first, it emphasizes the omnipresence of God in that He sees everything because He is everywhere; and secondly, it emphasizes the omniscience of God in that He knows everything.<\/p>\n
2. Their Action\u2014Ezekiel 1:19\u201321<\/p>\n
Ezekiel describes the timing of their movement in verse 19: And when the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up.<\/p>\n
When the cherubim were lifted up, the wheels were lifted up with them; in other words, the wheels were not independent, they moved with the cherubim.<\/p>\n
The basis of their movement is given in verse 20: Whithersoever the spirit was to go, they went; thither was the spirit to go: and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.<\/p>\n
They moved according as the spirit was to go. As the spirit of life directed them, they moved. In their moving and in their resting, the wheels were completely bound by the action of the living creatures because the spirit of the living creature that ruled them also ruled the movement of the wheels, thus controlling their going, their standing, and their rising.<\/p>\n
The emphasis was on the uniformity of their action in verse 21: When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up beside them: for the spirit of the living creature was in the wheels.<\/p>\n
Whether standing or rising or remaining at rest, where the cherubs went, the wheels went. Again Ezekiel emphasizes the reason for this was that the spirit that caused the movement of the living creatures also caused the movement of the wheels.<\/p>\n
Verses 15\u201321 can be summarized more concisely as follows: the four cherubs, which form a hollow square, are more or less the focus of the vision that Ezekiel sees.<\/p>\n
C. The Firmament\u2014Ezekiel 1:22\u201325<\/p>\n
Having described the wheels below the four living creatures, in this section, Ezekiel directs his attention to something he sees above them.<\/p>\n
1. Its Appearance\u2014Ezekiel 1:22\u201323<\/p>\n
Ezekiel describes what was above in verse 22: And over the head of the living creature there was the likeness of a firmament, like the terrible crystal to look upon, stretched forth over their heads above.<\/p>\n
In this verse, he uses the singular term living creature because the four creatures, being joined at the wings, now comprise a single unit. Above the living creature was the likeness of a firmament. The Hebrew word for firmament is rakia, which means a \u201chammered-out piece of metal work.\u201d This is the same word used in Genesis 1. It does not refer to Heaven itself, but to an expanse resembling Heaven. The four wheels are below the living creatures, but over the cherubim is the rakia, this expanse that served as a platform over the living creature. Furthermore, the appearance of this platform is that it is like the terrible crystal to look upon. The Hebrew word for crystal means \u201cice.\u201d In other words, this crystal or this firmament resembled a large sheet of ice, which was terrible to look upon. The Hebrew word for terrible is often used to describe something of a divine nature or a celestial nature. In Judges 13:6, it is used of the look of an angel; and in Job 37:22, it is used of the divine majesty. This firmament was stretched forth over their heads above like a platform gleaming dreadfully; it was spread over their heads in the form of a sheet of ice.<\/p>\n
The relationship between the wings of the living creatures and the firmament is described in verse 23: And under the firmament were their wings straight, the one toward the other: every one had two which covered on this side, and every one had two which covered on that side, their bodies.<\/p>\n
The position was under the firmament. The upper wings were stretched out horizontally so that they appeared to support this platform or canopy, facing each other. The upper wings were used for two purposes: for flying and for supporting the canopy. These living creatures, therefore, had four wings. The two upper wings were used for flying and for supporting the canopy, but the lower wings were used to cover their bodies, as a sign of humility.<\/p>\n
2. Its Action\u2014Ezekiel 1:24\u201325<\/p>\n
Ezekiel describes the noise of their movement in verse 24: And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host: when they stood, they let down their wings.<\/p>\n
Ezekiel began to hear noises, specifically the noise of their wings, which he describes in three different ways. First, like the noise of great waters; it was the noise of a mighty torrent or river in full flood or a waterfall. Secondly, it was like the voice of the Almighty, meaning the voice or the sound of rolling thunder, as in Exodus 19. Thirdly, it was the noise of a tumult like the noise of a host like the sound of an army, yelling as it began to move into battle. When they stopped flying, they would then let down their wings.<\/p>\n
Then, Ezekiel hears a voice in verse 25: And there was a voice above the firmament that was over their heads: when they stood, they let down their wings.<\/p>\n
The voice came from above the firmament. What the voice said is to be revealed in chapter 2. The voice came out of the throne that was erected above the firmament; the source of the voice was God. Again he states: when they stood, they let down their wings.<\/p>\n
D. The Glory of Jehovah\u2014Ezekiel 1:26\u201328b<\/p>\n
Finally, Ezekiel tells exactly what he has been looking at: the glory of Jehovah. He now looks even further up, beyond the canopy, and begins to describe what was standing on the firmament in verse 26: And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.<\/p>\n
The position of the likeness of a throne was above the firmament. It had the appearance of a sapphire stone, the ancient lapis lazuli, which is a deep bluish turquoise color often veined with gold. Ezekiel sees someone sitting on the throne who has the appearance of a man. This verse very clearly shows God appearing in the form of a man; this is reaffirmed by Psalm 18:10, where God is seen riding on a cherub. God is seen in the form of a man, and this, too, made the rabbis uncomfortable.<\/p>\n
He gives a further description of the appearance of the Man on the throne in verses 27\u201328b: And I saw as it were glowing metal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Jehovah.<\/p>\n
The description of the Man on the throne is threefold. First, in verse 27, this is again the chashmal or electrum. Secondly, all around this being, Ezekiel saw the appearance of fire, which is a symbol of the Shechinah Glory. His description seems to indicate that the fire divided at the loins of this Person seated upon the throne. Thirdly, in verse 28a, just as the rainbow is bright and multicolored, so was the appearance of the light here. The rainbow would hark back to the Noahic Covenant. Then, the identification is given in verse 28b: This was the appearance of the likeness of the glory of Jehovah. Clearly, what Ezekiel was seeing was the Shechinah Glory. Strictly from an exegetical point of view, God is appearing in visible form here, and He chooses to appear in the form of a man within the Shechinah Glory itself.<\/p>\n
This vision that Ezekiel saw will be repeated three times: first, in chapter 3:22\u201323, where Ezekiel is called upon to give predictions concerning the siege of Jerusalem; secondly, in chapter 8:4, where he will predict the departure of the Shechinah Glory; and thirdly, in chapter 43:1\u20133, where he predicts the return of the Shechinah Glory.<\/p>\n
III. THE CALL OF EZEKIEL\u2014EZEKIEL 1:28C\u20133:3<\/p>\n
The third division of this study will be dealt with in two sections: first, the call itself; secondly, the roll of the book.<\/p>\n
A. The Call Itself\u2014Ezekiel 1:28c\u20132:7<\/p>\n
1. Ezekiel\u2019s Response\u2014Ezekiel 1:28c<\/p>\n
And when I saw it, I fell upon my face, and I heard a voice of one that spoke.<\/p>\n
Ezekiel\u2019s response was twofold. First, he stated: I fell upon my face; this would be the natural response of anyone who saw a visible manifestation of God\u2019s presence. Secondly, he heard a voice speaking to him from the throne that was above the canopy and above the cheubim and the wheels.<\/p>\n
2. The Strengthening of the Prophet\u2014Ezekiel 2:1\u20132<\/p>\n
The strengthening of the prophet begins with the voice of God in verse 1: And he said unto me, Son of man, stand upon your feet, and I will speak with you.<\/p>\n
The One who is sitting upon the throne above the firmament spoke to Ezekiel. The voice gives him the title Son of man, which is ben adam in Hebrew. While this title is found many times in the Book of Ezekiel, it is found only once outside Ezekiel: in Daniel 8:17. This is not used as a messianic title in the Book of Ezekiel, rather it emphasizes man in his weakness and frailty in contrast to God. It began to be used as a messianic title during the inter testamental period, when the Book of Enoch was written. Later, it is used as a messianic title of Yeshua in the New Testament, emphasizing His humanity. The command to Ezekiel is: stand upon your feet; the purpose is that God intended to speak to him.<\/p>\n
The role of the Holy Spirit is found in verse 2: And the Spirit entered into me when he spoke unto me, and set me upon my feet; and I heard him that spoke unto me.<\/p>\n
This is an example of the indwelling ministry of the Holy Spirit in the Old Testament, which was necessary for one to be a prophet. One difference between the indwelling ministry of the Holy Spirit in the Old Testament and the New Testament is that, while not all Old Testament saints were indwelled, all prophets were (1 Pet. 1:11; 2 Pet. 1:21). In our day, all saints are permanently indwelled, according to John 14:16\u201317.<\/p>\n
When the Holy Spirit entered into Ezekiel, He set him up on his feet. The passive tense of the verb is used here because God always provides the power to obey His commands. The text continues: and I heard him that spoke, meaning that, after the Spirit set him up on his feet, Ezekiel was now ready to hear the Word of God.<\/p>\n
3. The Recipients of the Message\u2014Ezekiel 2:3\u20135<\/p>\n
God states three things about the recipients of the message. First, Ezekiel is sent to the children of Israel, who are characterized as rebellious nations in verse 3: And he said unto me, Son of man, I send you to the children of Israel, to nations that are rebellious, which have rebelled against me: they and their fathers have transgressed against me even unto this very day.<\/p>\n
The word nations is plural because it refers to both the House of Judah and the House of Israel. This shows that, while the northern nation, Israel, had already been in exile over one hundred years, it was not lost. Both nations of Israel had rebelled against God even unto this very day.<\/p>\n
Secondly, they are characterized as impudent and stiffhearted in verse 4: And the children are impudent and stiffhearted: I do sent you unto them; and you shall say unto them, Thus says the Lord Jehovah.<\/p>\n
The word impudent means, \u201cto be hard of face.\u201d It refers to the shameless attitude of man who will not lower his gaze, but prefers \u201cto brazen it out.\u201d The Hebrew word for stiffhearted literally means \u201cfirm of heart.\u201d It refers to a stubborn and unyielding will that refuses to give way under any circumstances. It is to these types of people, \u201chard of face\u201d and \u201cfirm of heart,\u201d that Ezekiel is being sent. He is to say to them: Thus saith the Lord Jehovah, followed by the specific revelation he has received.<\/p>\n
Thirdly, verse 5 indicates that it is a people who will learn one lesson well: And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there has been a prophet among them.<\/p>\n
They will come to know that Ezekiel was indeed a prophet by the fulfillment of his prophecies. Later in the Book of Ezekiel, the people and the elders of Israel in exile will come to Ezekiel and inquire of him (Ezek. 8:1; 14:1; 20:1; 33:31\u201333). Ezekiel is told that although he is going to a people who will not listen to him, nevertheless, a time will come when they will have to realize and admit that there has been a prophet among them. That prophet will be Ezekiel. They will come to know this for certain by the fulfillment of his prophecies.<\/p>\n
4. The Charge to Fearlessness\u2014Ezekiel 2:6\u20137<\/p>\n
After telling Ezekiel not to expect too much in the way of response, he is given a charge against being afraid of fulfilling his calling. He is then told four things in verse 6: And you, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns are with you, and you do dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they are a rebellious house.<\/p>\n
First: be not afraid of them. Secondly: neither be afraid of their words. He characterizes them as briers, thorns, and scorpions. The Hebrew word for briers means they are \u201cdefiers\u201d and will defy the Word of God. The Hebrew word for thorns emphasizes that which is prickly in a sense of \u201cdespisers.\u201d In other words, \u201cDo not be afraid of their words, though they are both defiers and despisers, because you will be dwelling among scorpions, and scorpions have a painful sting.\u201d Thirdly: be not afraid of their words. This is the second time their words are mentioned.<\/p>\n
Fourthly: nor be dismayed at their looks. The charge to Ezekiel is a charge of fearlessness: Do not be afraid of anything about them whatsoever, though they are a rebellious house.<\/p>\n
The specific charge is given in verse 7: And you shall speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious.<\/p>\n
The specific charge is that, in spite of tremendous opposition, Ezekiel is to continue preaching what God has revealed, whether they will hear or refuse to hear. The encouragement is that sooner or later, they will have to confess that Ezekiel is a prophet indeed. God repeats: for they are most rebellious.<\/p>\n
B. The Roll of the Book\u2014Ezekiel 2:8\u20133:3<\/p>\n
After giving Ezekiel a charge not to be afraid of the people, verse 8 begins with a warning to Ezekiel: But you, son of man, hear what I say unto you; be not you rebellious like that rebellious house: open your mouth, and eat that which I give you.<\/p>\n
The previous segment spoke about the rebelliousness of the both houses of Israel. In contrast to them, Ezekiel is not to be rebellious himself; he is to show obedience by eating what he is about to be given. Normally, one does not eat scrolls, but Ezekiel is told to do so. The point is that he must receive the Word of God, he must eat the Word of God, and he must assimilate the message of God. Only if he, as the prophet, will assimilate the Word of God, could he then proclaim it to the nation.<\/p>\n
Verses 9\u201310 describes the scroll itself: And when I looked, behold, a hand was put forth unto me; and, lo, a roll of a book was therein; and he spread it before me: and it was written within and without; and there were written therein lamentations, and mourning, and woe.<\/p>\n
In verse 9, Ezekiel notices a hand now stretched out to him. He does not say where the hand came from, whether it is one of the four cherubim or whether it was the hand of the God Man he saw upon the firmament. But this hand was the source of the roll or scroll. He was given a roll of a book.<\/p>\n
In verse 10, the content of this scroll he is to eat or assimilate is essentially his prophecies, the Book of Ezekiel. He notices that the scroll was written within and without; it was completely full of writing on both sides. There was absolutely no room on the scroll for Ezekiel to add his own words. Therefore, the words he will speak will be the words of God indeed. Because much of his prophecy has to do with the coming destruction of the theocracy by the Babylonian army, the fall of Jerusalem, and the final captivity, this scroll includes three themes: lamentations, and mourning, and woe.<\/p>\n
Ezekiel records the eating of the roll or scroll in chapter 3:1\u20133. In these verses, he is given two commands. The first command is in verse 1: And he said unto me, Son of man, eat that which you find; eat this roll, and go, speak unto the house of Israel.<\/p>\n
The Hebrew text repeats the word eat twice, \u201cEat! Eat!\u201d Doubling the command emphasizes the emphatic state of the command. The statement: eat this roll, and go, speak unto the house of Israel shows the connection between the scroll and Ezekiel\u2019s prophetic message. The roll must first be eaten by Ezekiel because he must first assimilate the message of God. Only after he has assimilated the Word of God can he speak it. The message of Ezekiel, which is the content of the roll, must be assimilated and then given forth.<\/p>\n
Verse 2 records the obedience of the prophet: So I opened my mouth, and he caused me to eat the roll.<\/p>\n
At that point, came the second command in verse 3: And he said unto me, Son of man, cause your belly to eat, and fill your bowels with this roll that I give you. Then did I eat it; and it was in my mouth as honey for sweetness.<\/p>\n
The second command is like the first, he was to totally assimilate the message. The verse again reveals Ezekiel\u2019s obedience: he did eat it. The result was: it was in my mouth as honey for sweetness. It was sweet in his mouth because it was the Word of God. It might be hard to comprehend how words of lamentations, words of mourning, and words of woe, which are words of judgment, could be sweet. One would think that these things would be bitter. The content is indeed bitter. These are terrible things that God will bring down upon the people because of their sins. Yet they are sweet because they are the Word of God.<\/p>\n
This same point is made in Jeremiah 15:16. Jeremiah, who complained bitterly over the negative prophecies he had to give, still recognized that, because they were the Word of God, they were nonetheless sweet. When John the Apostle wrote the Book of Revelation, he experienced the same thing (Rev. 10:9\u201310). He was given a scroll to eat that contained judgment. When he ate the scroll, it was sweet in his mouth. Whereas in John\u2019s case, his belly became bitter, this was not true for Ezekiel. Although the content may be bitter, because it is God\u2019s Word, it is still sweet.<\/p>\n
This should be the attitude of believers in anything they get from the hand of God. People talk about positive confession and about God\u2019s wanting believers to always be healthy and wealthy, but these are not biblically true. God will sometimes bring things that are pleasant, but He will also bring things that are bitter. This is part of the necessity of maturing in the spiritual life. If these things come from the hand of God, believers should take them to be sweet. This is what Ezekiel is to learn from the experience of eating the scroll. He is going to the nation to present a negative, bitter message. While the people may react negatively to all this, Ezekiel must not react negatively, regardless of whether it is sweet or bitter to the person. To the servant of the Lord, the Word of God is always sweet, though the content may be bitter.<\/p>\n
IV. THE COMMISSION OF THE PROPHET\u2014EZEKIEL 3:4\u201321<\/p>\n
This fourth main division can be subdivided into three smaller units: the people and the message, the transportation of the prophet, and the prophet as a watchman.<\/p>\n
A. The People and the Message\u2014Ezekiel 3:4\u201311<\/p>\n
1. The People\u2014Ezekiel 3:4\u20139<\/p>\n
In dealing with the people, Ezekiel is told two things. First, God points out that Ezekiel will receive opposition from the people in verses 4\u20137: And he said unto me, Son of man, go, get you unto the house of Israel, and speak with my words unto them. For you are 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 you can not understand. Surely, if I sent you to them, they would hearken unto you. But the house of Israel will not hearken unto you; for they will not hearken unto me: for all the house of Israel are of a hard forehead and of a stiff heart.<\/p>\n
Ezekiel is now commissioned to fulfill his calling of the previous verses. In verse 4, he is to go to the house of Israel and be a prophet by speaking the words of God to them.<\/p>\n
In verses 5\u20136, God reminds Ezekiel to whom he is not being sent. He is not being sent to a people of a strange speech, which means \u201cdeep lip.\u201d This is a Hebrew expression found only here and in Isaiah 33:19, and it means a \u201cforeign people.\u201d Ezekiel is not being sent to a foreign people; he is not being sent to Gentiles. Furthermore, he is not being sent to a people of a hard language, which literally means \u201cof a heavy tongue.\u201d This is also only used twice: here and in Exodus 4:10. This expression emphasizes a lack of eloquence. He is not being sent to a foreign people, a Gentile people, nor is he being sent to a people who lack eloquence. He is being sent specifically to his own countrymen, the Jewish people. Furthermore, these verses point out that he is not being sent to many peoples of a strange speech and of a hard language whose words he cannot understand; he is not being sent to Gentile nations who speak a language different from Ezekiel\u2019s language. He is not being sent as a foreign missionary; he is being sent as a home missionary. He is being sent to his own people whose language he will understand. In fact, God states that if He had sent Ezekiel to any Gentile nation, those nations would have listened to what Ezekiel had to say. They would have repented. They would have obeyed. But he is being sent to a people who will not respond.<\/p>\n
In verse 7, Ezekiel is being sent to the house of Israel and is also being warned at the same time that they will not listen to him. Ezekiel is again told to expect failure. The responsibility of the prophet and of anyone who witnesses is to declare the Word of God. He is not responsible for the way they respond. The reason Israel will not obey is because they have not listened to God, thus they will not listen to the prophet. God had already revealed to them the Law of Moses. They did not obey God in the Law, nor will they obey the prophets. The House of Israel is characterized by two things: a hard forehead and a stiff heart. Having a hard forehead means that they have a thick head; having a stiff heart means they have an unyielding attitude. Because of the sin nature within the hearts of all, including Israel, they will not obey the prophet. They will react. They will reject. They will do what they can to keep from obeying.<\/p>\n
The second thing Ezekiel is told is that God will equip him for the task of dealing with the people in verses 8\u20139: Behold, I have made your face hard against their faces, and your forehead hard against their foreheads. As an adamant harder than flint have I made your forehead: fear them not, neither be dismayed at their looks, though they are a rebellious house.<\/p>\n
Two things are mentioned here. First, there is the fortitude of the prophet in verses 8\u20139a. The word for adamant is something that is \u201cthorny.\u201d God is saying that He is going to make Ezekiel just as stiff and thorny to them as they are to him. If they are going to produce a \u201chard forehead,\u201d Ezekiel will be a \u201chard forehead\u201d to them. If they are going to make their faces hard against Ezekiel, Ezekiel\u2019s face will be hard against them.<\/p>\n
The second thing in the equipping of the prophet is the application in verse 9b. In light of God\u2019s equipping of the prophet, the application is: fear them not, neither be dismayed at their looks; he is not to be intimidated by their stony, hard-faced, stiff necked looks. God again confirms what He has said many times now, they are a rebellious house.<\/p>\n
2. The Message\u2014Ezekiel 3:10\u201311<\/p>\n
Moreover he said unto me, Son of man, all my words that I shall speak unto you receive in your heart, and hear with your ears. And go, get you to them of the captivity, unto the children of your people, and speak unto them, and tell them, Thus says the Lord Jehovah; whether they will hear, or whether they will forbear.<\/p>\n
There are two things to be noted in this passage. First, in verse 10, the source of the message will be God Himself. When Ezekiel receives the message from God, he is to respond to it in two ways. First, he is to receive it in his heart, which means he is to believe the message. If one receives the Word of God, that means he believes it. When one receives Jesus as his Savior, it means he believes that He is the God-Man who died for his sins, was buried, and rose again. Secondly, he is to hear with his ears, which means he is to obey the message. There are many people who believe the Word, but do not obey it.<\/p>\n
The second thing to be noted is that the specific recipients of the message are in verse 11: to them of the captivity. He is to proclaim his message, not to the Jews still living in the Land of Israel, but to the Jews now in captivity with him in Babylonia, the Jews that were taken to Babylon as a result of the first and the second deportations. He is to continue proclaiming the message and say to them: Thus says the Lord Jehovah. He is to proclaim the Word of God whether they will hear, or whether they will forbear; whether they will hearken or whether they will disobey; whether they will receive and believe or disbelieve. Regardless of the response of the Jews in Exile, Ezekiel\u2019s responsibility is to proclaim the message anyway.<\/p>\n
B. The Transportation of the Prophet\u2014Ezekiel 3:12\u201315<\/p>\n
The movement of the Shechinah Glory is recorded in verse 12: 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.<\/p>\n
The Shechinah Glory, which was detailed along with the living creatures and the wheels in chapter 1, now comes on the scene again. Whereas earlier, Ezekiel saw them standing, here he sees them in motion. That statement is an introduction to the movement of the Shechinah Glory. The Shechinah Glory is frequently associated with the Holy Spirit, as is the case here. The Holy Spirit lifted him up and began to transport him. He hears again the great rushing sound like a torrent of water, but this time he is able to understand what the voice is saying: Blessed be the glory of Jehovah from his place. In this vision, this statement seems to be the formula that starts the movement of the Shechinah Glory.<\/p>\n
The noise of the wings and the wheels is described in verse 13: 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.<\/p>\n
Ezekiel sees the Shechinah Glory moving and he also hears the noise of the wings and the wheels moving, as a mighty torrent of water. This is like the noise of a wadi filling with water. The sound of the approaching water and rock and debris can be heard for many miles before it actually arrives.<\/p>\n
The movement of the Holy Spirit is detailed in verse 14: 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.<\/p>\n
This verse describes Ezekiel\u2019s inner struggles in accepting his prophetic call. Because he has been told to expect failure, that by and large his own people are going to reject his message, he is filled with a sense of foreboding. As the Holy Spirit lifts him up and takes him away, as he is riding the cherubim back home, he goes in bitterness. When Ezekiel ate the scroll of the Word of God, it was sweet in his mouth, just as it was in the case of John in Revelation 10. But now that he has begun to assimilate the message, there is also a sense of bitterness, as was also the case of John in Revelation 10.<\/p>\n
Furthermore, Ezekiel said he was returning in the heat of my spirit. The word spirit here refers to Ezekiel\u2019s own human spirit; it was burning inside of him. He was having a schizophrenic experience. On one hand, he is bitter; there is a sense of foreboding about accepting the call to be a prophet. On the other hand, his spirit is hot; he is anxious to be a prophet. He is anxious to speak the words of God; indeed, those who assimilate the Word of God cannot help but speak it. But the verse goes on to state: the hand of Jehovah was strong upon me. Because this hand of God was so strong upon Ezekiel, his acceptance of the call to be a prophet was inevitable. Indeed, he will accept the call by verse 21.<\/p>\n
The vision is about to end temporarily as Ezekiel arrives back home in verse 15: Then I came to them of the captivity at Tel abib, that dwelt by the river Chebar, and to where they dwelt; and I sat there overwhelmed among them seven days.<\/p>\n
Verse 15a records the arrival at Tel abib, a city in Babylonia. This is the modern city of Til Abubi in Iraq. At that time, this was the city where many of the Jews of the Babylonian Captivity lived, including Ezekiel the Prophet. It was located by the canal of the Chebar. It is to them of the captivity living by this river and to those people living in this city, the Jews of the Exile, that Ezekiel must be a prophet. He already knows from God that these same people to whom he will be speaking the Word of God are going to reject it.<\/p>\n
Then the effect all this had on Ezekiel is given in verse 15b: I sat there overwhelmed among them seven days. The Hebrew word for overwhelmed means, \u201cto be appalled,\u201d \u201cto be angry.\u201d This describes Ezekiel\u2019s very high emotional state. For seven days he just sat there, totally overwhelmed by the vision he had seen and by his call to be a prophet. The bitterness and the heat of his spirit continued for seven days. By the end of seven days, he had made his decision. He would accept the call. He would proclaim the Word of God. He would prophesy. He would continue to prophesy to his people whether they will hear or whether they will forbear.<\/p>\n
C. The Prophet as a Watchman\u2014Ezekiel 3:16\u201321<\/p>\n
The point of this final unit is to relate the role of a prophet to that of a watchman upon the walls. This passage will be dealt with in three sections: the appointment, a watchman to the wicked, and a watchman to the righteous.<\/p>\n
1. The Appointment\u2014Ezekiel 3:16\u201317<\/p>\n
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 you a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.<\/p>\n
In verse 16, the timing is at the end of seven days. After seven days of being overwhelmed by what he had seen and heard in chapters 1:1\u20133:15, God speaks to Ezekiel again.<\/p>\n
In verse 17, he is told that as a prophet he will also be a watchman. God addresses Ezekiel by his title, Son of man, and states: I have made you a watchman unto the house of Israel. Ezekiel is a prophet, and one of the functions of a prophet is to be a watchman.<\/p>\n
In ancient Israel, the responsibility of a watchman was to scan the horizon and to keep his eyes open for anything that might spell danger for the city. That is why the watchman was placed upon the walls. There was no way of forewarning the people apart from a watchman. In its literal sense, the role of a watchman is found in 2 Samuel 18:24\u201327 and 2 Kings 9:17\u201320. In a symbolic sense, the prophet is like a watchman upon the walls of a city in that he is to scan the spiritual horizon and keep his eyes open for anything that might spell spiritual danger for the people. If the watchman sees danger, he must warn the city; otherwise, he is not fulfilling the role of a watchman. The function of the prophet is give a prophetic warning to the people, both to the wicked and to the righteous, when he receives a word from God. Not only was this taught by the Prophet Ezekiel, it is also taught in Jeremiah 6:17 and Hosea 9:8.<\/p>\n
2. A Watchman to the Wicked\u2014Ezekiel 3:18\u201319<\/p>\n
Concerning the wicked, verse 18 states what will happen to Ezekiel if he fails to give warning to the wicked: When I say unto the wicked, You shall surely die; and you give him not warning, nor speak 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 your hand.<\/p>\n
This verse begins with a warning from God to the wicked through the prophet. The warning is, \u201cBecause you are wicked, you will die physically by divine judgment if you do not repent.\u201d God does not speak directly to the wicked. He speaks to the wicked through a prophet; in this case, through Ezekiel. Ezekiel receives a word from God that such and such a wicked man, or city, or nation is going to die physically as the result of divine judgment. If Ezekiel fails to warn him so that he can have the opportunity to repent from his wicked way, that wicked one will die physically because of sin. The verse continues: but his blood will I require at your hand; this means that the prophet\u2019s life would also be forfeit. This does not mean that Ezekiel will lose his salvation. Salvation is not on the basis of works. The issue here is physical life; the warning to the wicked was not in order that he might retain his salvation, but to save his life. If the prophet fails to warn the wicked, the same wicked man shall die in his iniquity; furthermore, God will bring judgment on the watchman, the prophet.<\/p>\n
The issue changes if there is warning given in verse 19: Yet if you warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but you have delivered your soul.<\/p>\n
On the other hand, if Ezekiel warns the wicked one but he does not repent, he will die physically as a result of divine judgment. The wicked one will die whether he is warned or not. The distinction is not how warning affects the wicked one who does not repent; the distinction is strictly how warning the wicked one affects Ezekiel. In this case, the prophet has delivered his soul. In other words, Ezekiel has ensured the safety of his own life.<\/p>\n
There is a clear reason why Ezekiel must fulfill his prophetic calling, no matter what happens. He must warn the wicked. Without repentance, the wicked one will die whether he is warned or not. But if he does warn the wicked one, Ezekiel will preserve his own life. Ezekiel will die only because of old age, not as a result of divine judgment.<\/p>\n
3. A Watchman to the Righteous\u2014Ezekiel 3:20\u201321<\/p>\n
Again, when a righteous man does turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because you have not given him warning, he shall die in his sin, and his righteous deeds which he has done shall not be remembered; but his blood will I require at your hand. Nevertheless if you warn the righteous man, that the righteous sin not, and he does not sin, he shall surely live, because he took warning; and you have delivered your soul.<\/p>\n
As with the wicked, so with the righteous; Ezekiel makes the same distinction between giving warning and not giving warning. First, in verse 20, the issue of no warning: Again, when a righteous man does turn from his righteousness. Again, he is not dealing with losing salvation; he is dealing with conformity or lack of conformity to the Mosaic Law and the judgment of physical death. The term righteousness man in the Old Testament must not be given the New Testament meaning of \u201cimputed righteousness.\u201d The righteousness here is the righteous standard of the Law, which was determined by one\u2019s degree of conformity to the Law of Moses. Obedience to the Law brought physical life, whereas disobedience brought physical death.<\/p>\n
The first example is the case of a man who has been living in accordance with the Law of Moses for a long period of time, but then commits iniquity. He violates the Law of Moses. Because of this violation, God will lay a stumbling block before him at some point; the result would be: he shall die. This is physical death in keeping with the requirements of the Mosaic Law. If Ezekiel has failed to give him warning, he will die physically in his sin. Furthermore, his righteous deeds which he has done shall not be remembered. In other words, his past righteousness deeds will not weigh in his favor in order to save his life, but his blood will I require at your hand. Again, we are dealing here with righteousness in accordance with the Law of Moses; it is external righteousness. This does not deal with salvation, but with conformity to the Law, because salvation is not by the works of the Law.<\/p>\n
In the case of a man who lives in conformity with righteous standard of the Mosaic Law for many years but then commits murder. Under the Law, his past righteous deeds cannot exempt him from the punishment of physical death for the act of murder. No amount of righteousness can cancel out the sin of murder. He will have to be executed. If an individual begins to turn from his righteousness, and Ezekiel fails to warn him, eventually God will put a stumblingblock before that man. The term stumblingblock means that he will be forced to commit a sin in public where his guilt is obvious. He will die physically. Because Ezekiel failed to warn the righteous man of the consequences of iniquity, Ezekiel will also die at the hand of God as a result of divine judgment.<\/p>\n
In verse 21, if Ezekiel does warn the righteous man to conform to the Law and the righteous man sin not, he shall surely live; he will live physically because he has been warned. And Ezekiel has delivered his own soul. In other words, Ezekiel himself will not die physically as the result of divine judgment. Again, he is not dealing with the loss of salvation, but with the loss of physical life in keeping with the Law of Moses.<\/p>\n
Ezekiel\u2019s mission, then, is to warn no matter whether they hear or whether they will forbear. By giving warning, Ezekiel will have fulfilled his commission and will have delivered his own physical life accordingly.<\/p>\n
As a result of this, Ezekiel did accept the office of a prophet. Beginning in chapter 3:22 and all the way to the end of his book, he fulfills his function of a prophet. The call of the prophet was unique, and different prophets were called in different ways. But the application to believers is: when they have assimilated the words that prophets such as Ezekiel have given them, they, too, must speak; they, too, must warn. He who has assimilated the Word of God cannot help but speak.<\/p>\n","protected":false},"excerpt":{"rendered":"
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 Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1 This Messianic Bible Study, dealing with the call of Ezekiel the Prophet … <\/p>\n