Verse-by-Verse Bible Commentary
Ezekiel 2:4

Clarke's Commentary

Verse Ezekiel 2:4. Thou shalt say unto them, Thus saith the Lord — Let them know that what thou hast to declare is the message of the LORD, that they may receive it with reverence.

Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave it where you please; take the Bible, and warn them from God's word recorded there.

Bridgeway Bible Commentary

Sent to a stubborn people (2:1-3:15)

In contrast to the glorious and almighty God, Ezekiel is addressed merely as ‘son of man’. This was a Hebrew phrase which here simply means ‘man’ (GNB: mortal man) and which is used consistently throughout the book when Ezekiel is addressed (2:1-2). God was going to send Ezekiel with his message to his rebellious people (3). Ezekiel was warned that he might suffer cruel treatment at the hands of his countrymen, but he had to persevere. Whether they heeded his words or not, they would at least know that he was God’s prophet, because the power of God would be at work in him (4-7).
Ezekiel was not to share the stubborn attitude of the people. He had to declare all that God told him to declare, even when the message was one of ‘lamentation, mourning and woe’. He had to eat the scroll containing God’s message, thereby signifying that he made God’s message his own before giving it to others (8-10). When, in obedience to God, Ezekiel ate the scroll, he unexpectedly found it a sweetly satisfying experience (3:1-3).
God reminded Ezekiel, however, that the exiles would not listen to him. Foreign nations might heed God’s word, but not Israel (4-7). God gave Ezekiel a special toughness, so that he would not give in when he came against the hardened opposition of Israel (8-11).
The vision now ended. Ezekiel felt God’s power upon him and heard the sound of God’s chariot-throne as it departed. God’s word within him was changing his attitude as he began to see Israel’s sin from God’s viewpoint. His heart became heavy as he returned to the camp (12-14). He waited seven days for God’s word to have its full effect on him before he began to pass it on to the exiles (15).

Coffman's Commentaries on the Bible

"And the children are impudent and stiffhearted: I do send thee unto them; and thou shalt say unto them, Thus saith the Lord Jehovah. And they, whether they will hear, or whether they will forbear (for they are a rebellious house), yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns are with thee, and thou must dwell among scorpions: nor be not dismayed at their looks, though they are a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious."

"Thus saith the Lord Jehovah" Throughout Ezekiel this double name of God appears no less than 200 times.Ibid. This Biblical usage of two different names for God, namely, [~Adonay], and [~Yahweh] is a dramatic contradiction of the radical critics' notion that the several names of God indicate various "sources," a foolish allegation upon which is built by critical Biblical enemies their entire theory of such things as "The Documentary Thesis of the Pentateuch."

Ezekiel is not the only inspired writer who denies that whole evil hypothesis by his using a double name for God throughout his prophecy; for the patriarch Jacob himself used four different names for God in the blessing of his sons (Genesis 49:24-25).

We shall repeat briefly here a challenge which we have frequently made publicly and in our commentaries.

"If there had really ever been in existence a single one of all those `documents' such as the Elohist, the Jehovist, the Priestly, etc, which occupy such a prominent place in the imagination of Biblical enemies, and if the great Lawgiver Moses had access to any of them in his production of the Pentateuch, then whatever happened to them? Why have all the excavations of fragments of writings from all the nations of antiquity, and the discovery of monuments of many kinds from all the cities of the past - WHY has there never been found even a single reference to any of them, either in the writings or the monuments of all past history? If Bible enemies would be believed, let them prove that such documents existed. Until that is done, we believe that only a fool could believe in those evil theories. They say that Moses used them. If so, they existed; but if they did, what went with them? Why is there no record of them anywhere on earth except in the fertile imaginations of men seeking to discredit the word of God?"

"They shall know that there hath been a prophet among them" Eichrodt described what God was doing here.

"The true Lord of this people is causing his royal fight to rule to be proclaimed aloud in the very place where everyone thought it had died out and had been abolished. However, whatever resistance would flare up, nothing would be able to silence God's Word. It would prove itself stronger than all who might resist it."WE, p. 62.

"Briers… thorns… scorpions" "These expressions are metaphorical descriptions of Ezekiel's uncomfortable position as he prophesied to a people who would have preferred not to hear him."F. F. Bruce in the New Layman's Bible Commentary, p. 866.

"For they are most rebellious" Clearly, Ezekiel's mission was destined to be a very unpopular and difficult one; but expressions such as this were designed to discipline the prophet to expect evil and unappreciative responses from the people. It would be easier for him to bear all this if he would realize that such evil reactions by the Israelites were to be expected. Anything else would have been out of character for them. Such was the shameful status of God's Chosen People at that point in their history.

Barnes' Notes on the Whole Bible

Nation - literally, as in the margin - the word which usually distinguishes the pagan from God’s people. Here it expresses that Israel is cast off by God; and the plural is used to denote that the children of Israel are not even “one nation,” but scattered and disunited.

Translate: “I send thee to the children of Israel, the rebellious nation that have rebelled against Me (they and their fathers have transgressed against Me, even to this very day), and the children impudent and stiff-hearted: I do send thee unto them.”

Calvin's Commentary on the Bible

God proceeds in the same discourse, but expresses in other words the great rebellion of the people, for they were not only obstinate and unbending in heart, but also of a contumacious countenance: therefore he places hardness in face as well as in heart. The words indeed are different, קשי , keshi, and חזקי, chezki, “of brazen countenance,” for we may translate “winked” and “contumacious,” for this disposition appears in the countenance, nor is it objectionable to render it “impudent.” But. propriety of speech must be retained; for we must speak of the robust of heart as “broken down,” or if the allusion seems more apposite, we must render it “of broken countenance,” then of “broken spirits,” as we call the wicked “brazen-fronted.” The meaning is, that the Jews were not only rebellious against God and puffed up with proud contempt, but their impiety was so desperate that they opposed themselves to God without disguise, as if they had been horned oxen or furious bulls. We know that hypocrisy often lies hid in the mind, and although men swell with malice, yet they do not betray what they inwardly nourish. But the Prophet here signifies that the Israelites were so immersed in impiety, that they displayed themselves as the open enemies of God in their very countenances. The result is, that the Prophet, while he applied himself to perform the commands of God, ought so to determine with himself, when he approaches the people, that his teaching would be not only useless as to them, because it would not be received with the reverence which it deserves, but would be even exposed to many reproaches: since the Israelites were not only filled with a hidden contempt of God, but they openly showed their ferocity, so to speak, since they were of so brazen a front that they would without doubt purposely reject the Prophet. They are hard-hearted children, etc. , yet I send thee unto them Here, again, God opposes his own command, as the Prophet simply acquiesces in this word alone, “I have a divine mission.” If he displeases men, he is content to have his labor approved of God. This is the meaning of the phrase which is now a second time repeated, I send thee unto them For the Prophet might object, What can I do? for if they are of a brazen heart and of an iron front, I shall labor in vain. But God answers in return, that the Prophet need not be anxious, it is enough to have a command: as if a prince should not explain the whole of his counsel to his ambassador, and yet should order him to discharge his embassy, thus God acts towards his servant. We see then how God here magnifies his authority: and we must mark this diligently, that we may not wish always to be bargaining with him, as we are accustomed. For unless God show us the present fruit of our labor, we languish, and so we endeavor by turning back to withdraw ourselves from his authority: but God opposes this single sentence, Behold I send thee The rest I leave till to-morrow.

Smith's Bible Commentary

Chapter 2

And he said unto me, Son of man ( Ezekiel 2:1 ),

Now this is a title that Ezekiel uses quite often. It is a title that Jesus uses in the New Testament concerning Himself. It is a title that was used here for Ezekiel, and quite often the Lord refers to Ezekiel as son of man.

He said unto me, Son of man, stand upon thy feet ( Ezekiel 2:1 ),

Now you remember he fell on his face when he saw this whole thing, saw the throne of God and the brightness and the flashes and all. He fell on his face, and he heard a voice of one speaking. And the voice said, "Stand up."

and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me ( Ezekiel 2:1-2 ).

First he saw, now he is hearing this word of the Lord.

And he said unto me, Son of man, I am sending you to the children of Israel, to a rebellious nation that hath rebelled against me: and their father's have transgressed against me, even unto this very day. For they are impudent children, they're stiffhearted. And I send you unto them; and you shall say unto them, Thus saith Jehovah God ( Ezekiel 2:3-4 ).

So, he is now commissioned by God to go, not to the house of Judah only, but to the whole children of Israel.

And they, whether they hear, or whether they will forbear, (for they are a rebellious house,) yet shall they know that there has been a prophet among them ( Ezekiel 2:5 ).

I'm going to send you to speak in My name, and whether they listen or not doesn't matter. They are a rebellious people. When you're through, they're going to know that there was a prophet among them.

And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and you do dwell among scorpions: don't be afraid of their words, nor be dismayed at their looks, though they be a rebellious house ( Ezekiel 2:6 ).

Now, he's telling him, "Hey, they're not apt to receive you. They're rebellious, they're impudent children, and they may take the thorns and pull the thorns across you. A method by which they would punish people is take these thorns and pull them across a person's body. They have some really heavy thorn bushes over there. But don't worry about that.

For you are to speak my words unto them, whether or not they listen. But thou, son of man, hear what I say unto you; Don't you be rebellious like that rebellious house: open your mouth, and eat that which I give to you. And when I looked, behold, there was a hand that was sent unto me; and, lo, [there was a scroll of a book within it, or] there was a roll of a scroll [actually] therein; And he spread it before me; and it was written within and without: and there was writing therein, which were lamentations, and mourning, woe ( Ezekiel 2:7-10 ).

So, the Lord says, "You know, now you're to eat what I set before you." And the Lord sets before him this scroll. And he opens it out and all of these woes and lamentations and mournings are written therein.

The eating of it, of course, is symbolic, even as in the book of John. John was given the scroll and he did eat it. And when it was in his mouth, sweet as honey, but in his belly it was bitter. Here he is told to eat the words. Now, you read of a person devouring a book. We say, "Oh, he really devoured that book." Now you don't mean that he roasted it and put ketchup on it and took his knife and fork and ate the thing. But he absorbed it, and even as your food becomes a part of your being, so words, ideas, thoughts can become a part of your being as you absorb them. They affect your life. So he is told to eat, to digest in a sense, or eat, devour the words that are here.

We are to feast on the Word of God that it might become a part of our lives. We're to have an appetite, a hunger for the Word of God. And as we partake or eat of God's Word, it is as it was to Ezekiel, sweet, it was good, the Word of God. "

Dr. Constable's Expository Notes

1. The recipients of Ezekiel’s ministry 2:1-5

Dr. Constable's Expository Notes

The people to whom God was sending Ezekiel were stubborn and obstinate (lit. hard-faced and hard-hearted), as children often are. The prophet was to announce to them what their master Yahweh said. Ezekiel used the title "Lord God" (Heb. ’adonay Yahweh, Sovereign Yahweh) 217 times. It emphasizes both God’s sovereign authority and His covenant-keeping faithfulness. [Note: Dyer, "Ezekiel," p. 1230.]

Gill's Exposition of the Whole Bible

For [they are] impudent children,.... "Hard of face" w; as is commonly said of impudent persons, that they are brasen faced; they had a whore's forehead, and refused to be ashamed, and made their faces harder than a rock, Jeremiah 3:3; they declared their sin as Sodam, and hid it not; they sinned openly, and could not blush at it:

and stiffhearted; or, "strong of heart" x; whose hearts were like an adamant stone, and harder than the nether millstone; impenitent, obdurate, and inflexible; they were not only stiff-necked, as Stephen says they were in his time, and always had been; but stiff-hearted; they were not subject to the law of God now, nor would they submit to the Gospel and ordinances of Christ in his time, and in the times of his apostles, nor to his righteousness, Romans 10:3;

I do send thee unto them; even to such as they are: this is a repetition, and a confirmation, of his mission; and suggests, that though they were such, he should not refuse to go to them, since he had sent him:

and thou shalt say unto them, thus saith the Lord God: that what he said came from the Lord, and was spoken in his name.

w קשי פנים "duri facie", Pagninus, Vatablus, Calvin, Cocceius, Starckius. x חזקי לב "duri corde", Pagninus, Montanus; "fortes carde", Vatablus, Polanus.

Henry's Complete Commentary on the Bible

      1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee.   2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me.   3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day.   4 For they are impudent children and stiff-hearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD.   5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

      The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (Ezekiel 2:1; Ezekiel 2:3), Son of Adam, Son of the earth. Daniel is once called so (Daniel 8:17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. He was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms (Jeremiah 1:10), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament (Daniel 7:13, I saw one like the Son of man come with the clouds of heaven), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man.

      I. Ezekiel is here set up, and made to stand, that he might receive his commission, Ezekiel 2:1; Ezekiel 2:2. He is set up,

      1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights no in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us.

      2. By a divine power going along with that command, Ezekiel 2:2; Ezekiel 2:2. God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a divine touch (Daniel 10:18) and John was raised by the right hand of Christ laid upon him, Revelation 1:17. The Spirit set him upon his feet, made him willing and forward to do as he was bidden, and then he heard him that spoke to him. He heard the voice before (Ezekiel 1:28; Ezekiel 1:28), but now he heard it more distinctly and clearly, heard it and submitted to it. The Spirit sets us upon our feet by inclining our will to our duty, and thereby disposes the understanding to receive the knowledge of it.

      II. Ezekiel is here sent, and made to go, with a message to the children of Israel (Ezekiel 2:3; Ezekiel 2:3): I send thee to the children of Israel. God had for many ages been sending to them his servants the prophets, rising up betimes and sending them, but to little purpose; they were now sent into captivity for abusing God's messengers, and yet even there God sends this prophet among them, to try if their ears were open to discipline, now that they were holden in the cords of affliction. As the supports of life, so the means of grace, are continued to us after they have been a thousand times forfeited. Now observe,

      1. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. Let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation (Ezekiel 2:3; Ezekiel 2:3), a rebellious house,Ezekiel 2:5; Ezekiel 2:5. They are called children of Israel; they retain the name of their pious ancestors, but they have wretchedly degenerated, they have become Goim--nations, the word commonly used for the Gentiles. The children of Israel have become as the children of the Ethiopian (Amos 9:7), for they are rebellious; and rebels at home are much more provoking to a prince than enemies abroad. Their idolatries and false worships were the sins which, more than any thing, denominated them a rebellious nation; for thereby they set up another prince in opposition to their rightful Sovereign, and did homage and paid tribute to the usurper, which is the highest degree of rebellion that can be. (1.) They had been all along a rebellious generation and had persisted in their rebellion: They and their fathers have transgressed against me. Note, Those are not always in the right that have antiquity and the fathers on their side; for there are errors and corruptions of long standing: and it is so far from being an excuse for walking in a bad way that our fathers walked in it that it is really an aggravation, for it is justifying the sin of those that have gone before us. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. They are impudent children, brazen-faced, and cannot blush; they are still-hearted, self-willed, and cannot bend, cannot stoop, neither ashamed nor afraid to sin; they will not be wrought upon by the sense either of honour or duty. We are willing to hope this was not the character of all, but of many, and those perhaps the leading men. Observe, [1.] God knew this concerning them, how inflexible, how incorrigible, they were. Note, God is perfectly acquainted with every man's true character, whatever his pretensions and professions may be. [2.] He told the prophet this, that he might know the better how to deal with them and what handle to take them by. He must rebuke such men as those sharply, cuttingly, must deal plainly with them, though they call it dealing roughly. God tells him this, that it might be no surprise or stumbling-block to him if he found that his preaching should not make that impression upon them, which he had reason to think it would.

      2. The dominion of the prince by whom this ambassador is sent. (1.) He has authority to command him whom he sends: "I do send thee unto them, and therefore thou shalt say thus and thus unto them," Ezekiel 2:4; Ezekiel 2:4. Note, it is the prerogative of Christ to send prophets and ministers and to enjoin them their work. St. Paul thanked Christ Jesus who put him into the ministry (1 Timothy 1:12); for, as he was sent of the Father, ministers are sent by him; and as he received the Spirit without measure he gives the Spirit by measure, saying, Receive you the Holy Ghost. They are impudent and rebellious, and yet I send thee unto them. Note, Christ gives the means of grace to many who he knows will not make a good use of those means, puts many a price into the hand of fools to get wisdom, who not only have no heart to it, but have their hearts turned against it. Thus he will magnify his own grace, justify his own judgment, leave them inexcusable, and make their condemnation more intolerable. (2.) He has authority by him to command those to whom he sends him: Thou shalt say unto them, Thus saith the Lord God. All he said to them must be spoken in God's name, enforced by his authority, and delivered as from him. Christ delivered his doctrines as a Son--Verily, verily, I say unto you; the prophets as servants--Thus saith the Lord God, our Master and yours. Note, The writings of the prophets are the word of God, and so are to be regarded by every one of us. (3.) He has authority to call those to an account to whom he sends his ambassadors. Whether they will hear or whether they will forbear, whether they will attend to the word or turn their backs upon it, they shall know that there has been a prophet among them, shall know by experience. [1.] If they hear and obey, they will know by comfortable experience that the word which did them good was brought to them by one that had a commission from God and a divine power going along with him in the execution of it. Thus those who were converted by St. Paul's preaching are said to be the seals of his apostleship,1 Corinthians 9:2. When men's hearts are made to burn under the word, and their wills to bow to it, then they know and bear the witness in themselves that it is not the word of men, but of God. [2.] If they forbear, if they turn a deaf ear to the word (as it is to be feared they will, for they are a rebellious house), yet they shall be made to know that he whom they slighted was indeed a prophet, by the reproaches of their own consciences and the just judgments of God upon them for refusing him; they shall know it to their cost, know it to their confusion, know it by sad experience, what a pernicious dangerous thing it is to despise God's messengers. They shall know by the accomplishment of the threatenings that the prophet who denounced them was sent of God; thus the word will take hold of men,Zechariah 1:6. Note, First, Those to whom the word of God is sent are upon their trial whether they will hear or whether they will forbear, and accordingly will their doom be. Secondly, Whether we be edified by the word or no, it is certain that God will be glorified and his word magnified and made honourable. Whether it be a savour of life unto life or of death unto death, either way it will appear to be of divine original.