Tyndale Open Study NotesEzekiel 3

Old Testament prophetic books often begin with a “call narrative.” A call narrative describes how God chose and sent a prophet to serve in this role (for example, Jeremiah 1:4–19).

This account showed that the prophet’s message was legitimate. It made clear that the prophet spoke as the Lord’s ambassador (a representative sent with authority). The call narrative also introduced important themes that the book would explain more fully later.

In Ezekiel, the call narrative focuses on the Lord’s coming judgment on his people.

The scroll contained so many words of judgment that writing covered both sides. This showed how serious the message was.

Ezekiel had to announce the curses for breaking the covenant (God’s promises and commands) to a rebellious people (see Deuteronomy 28:15–68; compare Zechariah 5:2–4).

This scroll full of judgment is a clear picture of the message in Ezekiel 1–24.

Even though the scroll seemed bitter, Ezekiel found it as sweet as honey when he ate it. Adam’s disobedience turned bitter, but Ezekiel’s obedience became pleasant and satisfying. Psalm 119:103 also describes God's words as "sweet as honey."

Ezekiel was sent to the people of Israel, who were expected to eagerly listen to the Lord. However, it would have been easier for the prophet if he had been sent to people with a strange and difficult language who could not understand him. This stubborn community refused to obey the Lord.

God would make Ezekiel as persistent in delivering his message as the people were in rejecting it.

Ezekiel needed to understand God's messages himself before sharing them with the exiles he lived among.

whether they listen or refuse to listen: The Lord's message was final. It was not open to debate, negotiation, or rejection. Things would happen as he said.

Blessed be the glory of the LORD in His dwelling place!: In the Hebrew text, this sentence is difficult. It appears in an unexpected place, and its grammar is unusual. Because of this, translators are not certain how best to understand it.

The Berean Standard Bible includes an alternate reading in a footnote: “sound behind me as the glory of the LORD rose from its place!” This alternate reading comes from changing one Hebrew letter. A small change like this is called an emendation (a suggested correction to the copied text).

If this alternate reading is followed, the sentence describes a loud sound as the glory of the Lord rises or moves. If the traditional wording is followed, the sentence is a statement of praise. Both readings are based on the Hebrew text, but they understand one letter differently.

• So the Spirit lifted me up: Ezekiel was brought back from his visionary experience to the ordinary world of the exiles. Ezekiel regularly experienced the powerful impact of the Spirit’s transporting him to another location (see also Ezekiel 8:3; 11:1, 24; 40:1–3; 43:5).

• After the Spirit left him, Ezekiel felt strong and mixed emotions about his calling. He did not feel calm or peaceful.

  As a prophet who spoke for God, he began to feel bitterness and inner trouble. He shared in God’s anger against the sins of his people.

• The exact location of Tel-abib in Babylonia is unknown.

• As one of the exiles, Ezekiel felt overwhelmed by the idea of this terrible judgment. Like Job's counselors, he could not speak at first and sat silently for seven days (see Job 2:13).

Ezekiel was called to be a watchman, a common role for Old Testament prophets (see Isaiah 56:10; Jeremiah 6:17; Hosea 9:8). The watchman looked out for the community. He had to warn people about approaching enemies so they could find safety in time. In this case, the enemy was not a human invader but God. If Ezekiel stayed silent, he would be responsible for the blood of those he failed to warn.

The prophet spoke to two groups of people: the righteous and the wicked. Ezekiel had to deliver his message to both groups. He did not choose who would hear it.

Both the righteous and the wicked would be judged by how they responded to his word (see Matthew 13:3–9, 18–23). Those who listened and obeyed would receive life. Those who rejected his message would receive death, even if they had once been righteous.

Faith in the Lord’s word, spoken through his prophet, was the only standard that separated those who would live from those who would die.

• The Lord called Ezekiel to go out into the valley. This was a lonely place, away from other people.

• This was the second time Ezekiel had seen the glory of the Lord. Even so, he had not become used to it. The greatness and holiness of God’s glory overwhelmed him, and he fell face down on the ground.

Ezekiel was like a prisoner of God. He was shut inside his house and tied with ropes.

It is not clear whether these ropes were real. Some think the other exiles tied him because they were hostile toward him. Others think this is a strong picture that shows their opposition and how his movements were restricted among them.

His captivity was complete. God also limited his speech (Ezekiel 3:26–27). This unusual situation was meant to be a sign to the people.

God also controlled Ezekiel’s speech. It was as if his tongue were bound to the roof of his mouth. He could speak only when God allowed him to speak words of judgment.

Ezekiel was not physically unable to talk. However, God limited what he could say. He could announce only the message of disaster that God gave him. He was not allowed to speak anything else.

This made Ezekiel’s role different from that of most prophets. Many prophets could pray for the people and speak to God on their behalf. Ezekiel could not do this because the time for dialogue between God and his people had ended. No further appeal could stop the coming judgment.

His speech would remain restricted until news arrived that Jerusalem had fallen (Ezekiel 24:27). After God’s judgment was complete, Ezekiel’s tongue would be freed. Then he would again be able to speak for the people.