Verse-by-Verse Bible Commentary
Ezekiel 3:15

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

"Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thy heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah, whether they will hear, or whether they will forbear. "Then the Spirit lifted me up, and I heard behind me the voice of a great rushing, saying, Blessed be the glory of Jehovah from his place. And I heard the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing. So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit; and the hand of Jehovah was strong upon me. Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and to where they dwelt; and I sat there overwhelmed among them seven days."

EZEKIEL COMES TO TEL-ABIB (Ezekiel 3:10-15)

"All my words that I shall speak unto thee" The emphasis here should be upon the word "all." Even as the apostle Paul obeyed God in that he declared "the whole counsel of God" to mankind, Ezekiel was commissioned of God to do exactly the same thing. "The prophet was not to pick and choose out of the message, but was to deliver `all the counsel of God' (Acts 22:27)."E. H. Plumptre in the Pulpit Commentary, p. 47.

"Go, get thee to them of the captivity" In Ezekiel 3:4, we noted that Ezekiel's commission was to "the house of Israel"; but here he was commanded to go to the captives. This was in no sense whatever a change in the commission. "For all practical purposes, the exiles were the house of Israel."J. B. Thompson, p. 66.

Yes, part of the Israelites would return to Egypt, namely, the conspirators who murdered Gedaliah and took Jeremiah there to die; and there was another residue of the once powerful Ephraim in Assyria; but to neither of those groups was any prophet ever sent. The destiny of the whole Chosen People and the entire hope of the ultimate salvation of the human race were centered right there in Babylon in the hearts of the captive "remnant."

However, as Bruce pointed out, not any of the house of Israel was omitted from God's purpose, "Because the writing of the book would make God's message available to the whole nation,"F. F. Bruce in the New Layman's Bible Commentary, p. 668. wherever individuals might chance to have lived.

"Go, get thee unto thy people" Note that God did not here say, "unto my people," but "unto thy people." The apostasy of Israel was so complete that God no longer recognized them as his people, thus fulfilling the prophecy of Hosea, "I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more" (Hosea 9:15).

"Blessed be the glory of Jehovah from his place" This is one of the most significant lines in Ezekiel. It proves that the glory of Jehovah, symbolized by that rushing mighty sound that accompanied the living creatures, the wings and the wheels, was no longer in the temple at Jerusalem. "The words, `from his place,' are not a reference to the sanctuary in Jerusalem, which Jehovah had forsaken, but to some region here thought of as `in the north' (see note on Ezekiel 1:4, above)."Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 48.

It seems that from the fact of Ezekiel's hearing all of this tremendous symbol of God's glory "behind him," that he had turned to face Tel-abib, whither the Spirit had commanded him to go.

The New Testament tells us at what time the glory of God returned, not to any kind of a literal temple, but to the true and mystical Temple of God, which is the holy Church of Jesus Christ. It occurred on Pentecost, where once again the forked flames as of fire and the rushing sound of a mighty wind endowed the apostles of Christ the true princes of the Church of God with the baptism of the Holy Spirit and ushered in the Christian dispensation of the grace of God.

"The Spirit lifted me up" "We are not to suppose that the prophet was miraculously transported from one place to another; he was here guided by God's Spirit to go to his countrymen."Albert Barnes' Commentary, p. 313.

"I went in bitterness, in the heat of my spirit; and the hand of Jehovah was strong upon me" Why this bitterness? Was it the terrible content of the message Ezekiel was ordered to deliver? Was it the sudden realization of the extreme difficulty of his assignment? Was it the poverty and wretchedness of the captives in their Babylonian dwelling place; or was it the drastic change in the life-style for Ezekiel himself? Bunn believed that, "It was the totality of all these things. It was here with Ezekiel as with Jesus in Gethsemane. The awesome cup would not pass from him; it contained all of the world's woe, sin, despair, hopelessness, and shame."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 242.

Whatever the cause of Ezekiel's bitterness, he was overwhelmed when he came to Tel-abib; and it appears to have taken a full week for him to get over it.

"Then I came to them of the captivity at Tel-abib" Both Plumptre and Keil understand this as the first event of Ezekiel's ministry, rather than as the concluding phase of his commissioning; but we prefer the viewpoint of Dummelow that sees in the remainder of this chapter the concluding part of the commission. See enumeration of these three phases in Ezekiel 2.

"Tel-abib" Barnes, Bruce, and other scholars give the meaning of this word as "mound of green ears" or "mound of ears of corn"; but more recent studies on this name indicate that it meant "mound of the storm flood,"Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 712. or "hill of the deluge"J. R. Dummelow's Commentary, p. 493. If such meanings are in the name, it would appear that a memory of the Great Deluge itself may be preserved in the name of this mound. It seems also to have been a very fertile and productive place.

"I sat there overwhelmed among them seven days" There certainly seems to have been some tragic condition in the captives themselves which produced this reaction by Ezekiel. This period of silence in the presence of grief, suffering, or disaster was universally observed by comforters in ancient times. A good example of this is seen in the case of the friends of Job who came and sat with him, saying nothing at all.

Barnes' Notes on the Whole Bible

Tel-abib - , on the river Chebar was the chief seat of the Jewish exiles in Babylonia. The name “Tel-abib” (“mount of ears of corn”) was probably given on account of its fertility.

I sat where they sat - Rather, “And I saw them sitting there and I sat there.”

Astonished - Rather, silent, with fixed and determined silence (compare Ezra 9:3-4). “To be silent” was characteristic of mourners Lamentations 3:28; “to sit” their proper attitude Isaiah 3:26; Lamentations 1:1; “seven days” the set time of mourning Job 2:13.

Calvin's Commentary on the Bible

Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men. For God revealed himself to him on the bank of the river Chebar, but he was solitary: and that this was done by vision, is by no means doubtful, since he was always among his own people. How then does he say, that he is now returned? Why, because the vision had vanished, and so he was entirely occupied with the other captives. What some affirm with subtlety, that he was like a monk, is frivolous: for they say, that he abhorred the wickedness of the people, and, that he might not contract any stain of impurity, had sought solitude: but this is not probable. Without doubt., the Prophet means that he returned to his former mode of life from the time when he heard God speaking and saw the vision. He then says — I sat seven days in some way absorbed in either admiration or sorrow, for שמם, shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt but that in this way God prepared him for beginning to speak afterwards to the greater surprise of the whole people. Nor ought it to seem absurd that he was dumb although sent by God:: for this did not occur through any negligence or delay which can be accounted a fault, but the office of teaching had been so imposed that he was not yet instructed by any fixed commands; as if any one were chosen ambassador either by a king or a senate, and were afterwards furnished with his instructions, so the Prophet was called to the prophetic office., but knew not yet what he was to say. He had indeed eaten the roll, but God had not yet suggested whence he ought to begin, nor how he ought to temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says, that he sat with either great stupor or great desolation, as they say. For his very appearance would rouse the attention of men, that they should enquire the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the discharge of his duty with greater fruit and efficacy, since his speech ought afterwards to be received with greater reverence when he had been silent for seven days

Then he says, I came to the exiles who sat in Thelabib I willingly accord with the opinion of those who take this for the name of a place, and ancient interpreters even have left these two words. Their Septuagint version has μετέωρον , as if it meant “lofty.” תלל, thelel, signifies to elevate, but it ought to be תלול, thelol, if the Prophet meant that he was exalted, but this is not suitable, since he rather asserts that he was like the rest of mankind after the vision was withdrawn. Some render it “skillful,” but I am not aware of their reason: but as I have already said, their opinion is probable, who suppose it the proper name of a place. Jerome translates, “a heap of fruit,” and not badly; for this was probably the origin of the place’s name, as cities and villages and mountains often receive their name from their situation and other circumstances; so also this place was called Thelabib. For תל, thel, signifies “a heap,” and אביב, abib, means a “stalk,” or “straw of corn,” and it may, therefore, be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is of no great moment. What we have mentioned must be especially remembered, that the Prophet was beheld in that sad and sorrowful countenance, and was silent for seven days

Smith's Bible Commentary

Chapter 3

Moreover he said unto me, Son of man, eat that which you find; eat this scroll, and then go and speak to the house of Israel ( Ezekiel 3:1 ).

In other words, devour it and then go give it forth. You see, that's really what the ministry is all about. You devour the Word of God and then you give it forth to the people, where it is now a part of you. You read and absorb the Word until it becomes a part of your very life, and then you give it out unto others.

So I opened my mouth, he caused me to eat that scroll. And he said unto me, Son of man, cause your belly to eat it, and fill your bowels with this scroll that I give to you. Then I did eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, and get thee unto the house of Israel, and speak with them my words. For thou art not sent to a people of a strange speech ( Ezekiel 3:2-5 )

Notice he sent to the house of Israel. You're not sent to a bunch of strangers, foreigners, people with the language that you have difficulty with. You can't understand.

but you're sent to the house of Israel; Not to many people of a strange speech and of a hard language, whose words you cannot understand. Surely, I had sent thee unto them, they would have hearkened ( Ezekiel 3:5-6 ).

If I'd send you to these heathen, they would have listened to you. But I'm sending you to the house of Israel.

But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all of the house of Israel are impudent and hard-hearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house ( Ezekiel 3:7-9 ).

They're going to give you some dirty looks, but don't be afraid. Speak My word.

Moreover he said unto me, Son of man, all of my words that I shall speak unto thee receive in your heart, and hear with thine ears ( Ezekiel 3:10 ).

So, receive in your heart, hear with your ears all of these words. Let them become a part of your life.

And go, get thee to them of the captivity, the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; and whether they will hear or not. Then the spirit took me up ( Ezekiel 3:11-12 ),

Now, he's caught up by the Spirit.

I heard behind me a voice of a great rushing ( Ezekiel 3:12 ),

You remember like the rushing waters.

saying, Blessed be the glory of the LORD from his place. And I heard also the noise of the wings of these living creatures that touched one another, and the noise of the wheels over against them, and the noise of a great rushing. So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me. ( Ezekiel 3:12-13 ).

So, he had this fascinating experience now. As people say they've been taken up in these flying saucers and all, it would appear that he had somewhat a similar experience of an astro projection with these cherubim.

Then I came to them of the captivity at Telabib, those that dwelt by the river of Chebar, and I sat where they sat, and I remained there astonished among them for seven days ( Ezekiel 3:15 ).

So he comes to the east of the captives, there at Telabib, and he's just astonished by what he sees. And he just sits there for seven days in silence, sort of overawed and astonished.

Now you remember when Job was having all of his difficulties and his friends came to comfort him, for seven days they didn't say a word. They just sat there in silence until Job opened up his mouth and began to complain about his condition. Sitting in silence. So here is Ezekiel doing much the same thing, just sitting in silence as he observes this whole scene of these people.

And it came to pass at the end of seven days, that the word of the LORD came unto me, saying, Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word of the LORD at my mouth, and give them warning from me ( Ezekiel 3:16-17 ).

So God is now calling him, commissioning him. "Look, I've made you a watchman. That's your commission. Your duty is two-fold: number one, hear My word; two, give them My word." Hearing the voice of God, hearing the word of God and then giving forth the word of God. This is always the method of God. There are many people who do not listen to God. Their ear is out of tune, out of frequency. God always uses those who are in touch with Him to reach those who are out of touch with Him. God uses you, in touch with Him, to reach the world out of touch with Him. And that is the primary purpose why you are still here. God has a work for you to do. God is wanting to touch this needy world. God uses those who are in touch with Him to, through them, touch the needy world. "Hear My word, and then speak My word to them."

Now, when I say to the wicked, You will surely die; and if you do not warn him, 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. 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 ( Ezekiel 3:18-19 ).

Now, look, I've set you as a watchman, and you are responsible to hear My word and to speak My word. And if I say to the wicked, "You're going to die," if you warn them and they listen, great, they will live. If they don't listen, at least you've delivered your soul. If you don't warn them and they die, then you're responsible. The blood is on your hands.

What does it mean to have the blood on my hands? What does it mean to fail in my service to God? If God is saying to the wicked, "Hey, you better turn," and God uses or calls me to be the spokesman to warn those people that they better turn from their wickedness or God's judgment is coming, and if I fail to do it and God's judgment comes and they're destroyed, what does that mean that their blood is on my hands? It means that God holds me responsible, and that the reward that I would have for faithful service will not be given to me.

Now, notice he wasn't told to convince the wicked to turn. He wasn't told to argue with them. He was only told to declare to them the warning of God. That's all. We so often in our Christian experience make the mistake of thinking that we've got to somehow convert people to Jesus Christ. You can't convert them to Jesus Christ. God doesn't call you to convert people to Jesus Christ. He calls you to warn people. And therein is the calling of God. "I've called you, " He said, "to warn them." You've got to obey it. You've got to be responsible.

Now, again, When a righteous man does turn from his righteousness, and commits iniquity, and I lay a stumblingblock before him, and he shall die ( Ezekiel 3:20 ):

In other words, here's a guy turned from God, going down the wrong path, and God puts the stumblingblock that's going to trip him into hell.

and because thou has not given him a warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at your hand ( Ezekiel 3:20 ).

What does this have to do with eternal security? Really nothing. We're dealing in the Old Testament. And that righteousness which existed in the Old Testament was the righteousness of obedience to the law; whereas the righteousness that we have in the New Testament is the righteousness that is imputed to us by our faith in Jesus Christ. So you're dealing with a different righteousness.

Secondly, there is an association, because there are many who have made a profession, and there are many today who do profess to be Christians, but whose lives are being lived after the flesh. And I don't care what profession you might make. John surely warns us that there are people who are making false professions. "He that saith he is in the light, and walks in darkness lies. He doesn't know the truth. He that says he has no sin deceives himself. God's truth isn't in him. If a man say... " and men say a lot of things, but there's got to be a corresponding action in his life. If I say I'm walking in the light, and yet I am living after the flesh and walking in darkness, I'm only deceiving myself. The truth isn't in me. And there are a lot of people who have deceived themselves because they have made verbal professions of faith, but there is no fruit in their life to indicate any change. And they are still living and walking after the flesh. And yet, the Word of God plainly warns us concerning those works of the flesh.

As Paul said, "For the works of the flesh are manifest which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresy, envyings, murder, drunkenness, revelry, and such like of which I tell you. I've told you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God" ( Galatians 5:19-21 ).

Now I don't care what profession you've made. If you're living and walking after the flesh, if you are living in the practice of sin, opposed to God, I don't care what righteous things you may have done. Your very life is denying Jesus Christ and faith in Jesus Christ, through which faith God imputes righteousness to us. But your very life denies Him, and you're going to perish in your sin.

And God is commissioning Ezekiel to warn the people of the truth of God. "That's what you got to do, Ezekiel, and once you do, you've delivered your soul." And I'm warning you, as the servant of God, according to the Word of God and my understanding of the Word of God, if you continually are living after the flesh, not walking after the Spirit, not being led by the Spirit, not seeking the things of the Spirit, it makes no difference what profession you may have made, your life is denying Christ. And many people have been lulled into a false sense of security by false prophets who encourage them to just live however you want. It doesn't really matter. "Just send your offering in and things will be okay." Don't believe them.

And the hand of the LORD was there upon me ( Ezekiel 3:22 );

And this is, again, the third time he uses this phrase.

and he said unto me, Arise, and go forth into the plain, and I will talk with thee there. So I arose, and I went forth into the plain ( Ezekiel 3:22-23 ):

Now this is from the river Chebar. He left and went to the plain. Now he had sort of a divine transport to the river Chebar, but he has to walk away.

Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face ( Ezekiel 3:23 ).

God isn't limited to one locality. He's everywhere, and He's in the plain as well as by the river. And sometimes He will give directions and will allow you to do things one way, but then other times it's different ways. Our problem is that we try to pattern God. "Well, now, this is the way that God did it before," as though God has to continue in the same pattern. And we oftentimes make mistakes of thinking that God is patterned and God is bound to one method or one way. And we as men so easily fall into that rut of trying to do, "Well, this is the way, you know, they did it. This is the way our fathers did it." You know, and we get in these ruts. And that's one of the problems with the church. It's so filled with "rutuals" that it doesn't communicate to people anymore.

Then the spirit entered into me, and he set me upon my feet ( Ezekiel 3:24 ),

Notice, He's always setting him on his feet. It's interesting, he's always falling on his face every time he sees the glory of the Lord, falls on his face, and then the Spirit comes along and sets him up on his feet.

and he spake with me, and said unto me, Go, shut thyself within your house. But thou, Son of man, behold, they're going to put bands on thee, they're going to bind thee with them, and you shall not to go out among them ( Ezekiel 3:24-25 ):

Now, go, set yourself in the house. But they're going to come and bind you there.

And I will make your tongue cleave to the roof of your mouth, and you're going to be dumb, you're not going to be to them a reprover: for they are a rebellious house ( Ezekiel 3:26 ).

Now, I'm going to smite you with dumbness. You're not going to be able to talk to them. Now, he's just been commissioned to tell them, but for a period now he's not going to be able to speak.

But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear ( Ezekiel 3:27 );

Now remember over and over in the New Testament Jesus said, "He that hath an ear to hear, let him hear." Now, this was to impress upon Ezekiel the fact that he wasn't to just blurt out his own ideas to these people, but he was to wait until God spoke, and when God spoke then he was to speak. But not before. And to insure it, God was just going to smite him with dumbness so he couldn't. Sometimes I wish God would smite me with dumbness. I wish I could take back some of the things I have said.

and he that forbeareth, let him forbear ( Ezekiel 3:27 ):

If they don't listen, so what.

they're a rebellious house ( Ezekiel 3:27 ).

Don't bother with that. You just tell them what I tell you to tell them. "

Dr. Constable's Expository Notes

4. The conclusion of the vision 3:12-15

"Ezekiel’s vision of God’s glory had provided the needed perspective for his task (Ezekiel 1:4 to Ezekiel 2:7). The message he was to deliver was provided by God (Ezekiel 2:8 to Ezekiel 3:11). Then he needed motivation to direct him to the task. That motivation was provided by the ’hand of the LORD’ (cf. Ezekiel 1:3). He was first guided by the Spirit to his place of ministry (Ezekiel 3:12-15); he was then formally appointed as God’s watchman to Israel (Ezekiel 3:16-21); then the Lord imposed several physical restraints on Ezekiel (Ezekiel 3:22-27)." [Note: Dyer, "Ezekiel," p. 1232.]

Dr. Constable's Expository Notes

Ezekiel physically traveled to the Jewish exiles who were living by the Chebar River at the Tel-abib settlement (lit. "hill of ears"). Since "Tel" can mean "ruined mound," it is possible that the Jewish exiles lived at the site of a destroyed or abandoned city. The Babylonians may have situated them there to rebuild and repopulate the site and to reclaim its land. [Note: Stuart, p. 29.]

When Ezekiel arrived, he sat for seven days among the exiles, and his presence disturbed them. Seven days was the length of time that the Jews usually mourned for their dead (Genesis 50:10; Numbers 19:11; Job 2:13), and it was the time it took to consecrate a priest (Leviticus 8:33).

"Ezekiel was being consecrated for the priesthood on his thirtieth birthday and commissioned to proclaim Judah’s funeral dirge." [Note: Alexander, "Ezekiel," p. 764.]

"For a week he struggles inwardly with Yahweh, with his calling, and with the message he is charged to proclaim. Whatever the prophet’s relationship to the rest of the exiles in the past, when he finally submits, he is a man set apart, under orders from God. Hereafter his people could expect no more idle or mundane chatter from him. His call to prophetic ministry was not only an invitation to be the spokesman for the glorious God of Israel; it also involved a sentence to a life of loneliness, alienation, and desolation. Physically he lived among his own people, but spiritually he would operate in another realm, a zone governed by divine realities." [Note: Block, The Book . . ., p. 138.]

Gill's Exposition of the Whole Bible

Then I came to them of the captivity at Telabib,.... For it seems the captive Jews were disposed of at different places, and there were some at this place; for this was the name of a place, as Jarchi and Kimchi observe; as were Telmelah, and Telharsa, Ezra 2:59; it signifies "a heap of new fruit", and so the Vulgate Latin version renders it: not that there were such at this time here; and the captives were beating out the ripe ears of corn, as "abib" signifies; whence the month Abib has its name, and which was the first month with the Jews; whereas it was in the fourth month when Ezekiel was here, and there could no ears of new corn, Ezekiel 1:1; according to Junius, this Telabib was a tract in Mesopotamia, reaching from Mount Masius to the river Euphrates, and lay between two rivers, Chebar and Saocoras; and he thinks the captive Jews were placed here, partly that they might be secured safe from getting away, or returning from their captivity; and partly that they might secure and defend the place from enemies, it being through inundations uninhabited, and so exposed unto them:

that dwelt by the river of Chebar; Ezekiel 1:1- :;

and I sat where they sat; there is a double reading here; the "Cetib" or writing is ואשר, which Junius takes to be the name of a river the prophet calls Haesher, the same with Saocoras, connecting it with the preceding clause, "that dwelt by the river of Chebar and Haesher"; the "Keri" or marginal reading is ואשב, "and I sat" or "dwelt"; but both signify the same thing, Since אשר is from שרה, which in Chaldee signifies to dwell s; and the "Keri" is confirmed by the Targum, which we follow. The sense is, that he placed himself among the captives,

and remained there astonished among them seven days: at the change of place and company; at the sad condition his people were in; and, above all, at the dreadful things he had to deliver to them. The Targum renders it, "silent"; through grief and trouble. So many days Job's friends kept silence, when they came to visit him, and saw his distress, Job 2:13. Or he might be waiting all this time for orders and instructions to prophesy; or to prepare the people to attend with more reverence and earnestness, to hear what he had to say when he should break silence. The Septuagint render it the reverse, "conversing in the midst of them".

s Vid. Hillerum de Arcano Kethib & Keri, l. 2. p. 329.

Henry's Complete Commentary on the Bible

      1 Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.   2 So I opened my mouth, and he caused me to eat that roll.   3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.   4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.   5 For thou art not sent to a people of a strange speech and of a hard language, but to the house of Israel;   6 Not to many people of a strange speech and of a hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.   7 But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted.   8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.   9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.   10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.   11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.   12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place.   13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.   14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.   15 Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.

      These verses are fitly joined by some translators to the foregoing chapter, as being of a piece with it and a continuation of the same vision. The prophets received the word from God that they might deliver it to the people of God, furnished themselves that they might furnish them with the knowledge of the mind and will of God. Now here the prophet is taught,

      I. How he must receive divine revelation himself, Ezekiel 3:1; Ezekiel 3:1. Christ (whom he saw upon the throne,Ezekiel 1:26; Ezekiel 1:26) said to him, "Son of man, eat this roll, admit this revelation into thy understanding, take it, take the meaning of it, understand it aright, admit it into thy heart, apply it, and be affected with it; imprint it in thy mind, ruminate and chew the cud upon it; take it as it is entire, and make no difficulty of it, nay, take a pleasure in it as thou dost in thy meat, and let thy soul be nourished and strengthened by it; let it be meat and drink to thee, and as thy necessary food; be full of it, as thou art of the meat thou hast eaten." Thus ministers should in their studies and meditations take in that word of God which they are to preach to others. Thy words were found, and I did eat them,Jeremiah 15:16. They must be both well acquainted and much affected with the things of God, that they may speak of them both clearly and warmly, with a great deal of divine light and heat. Now observe, 1. How this command is inculcated upon the prophet. In the foregoing chapter, Eat what I give thee; and here (Ezekiel 3:1; Ezekiel 3:1), "Eat that thou findest, that which is presented to thee by the hand of Christ." Note, Whatever we find to be the word of God, whatever is brought to us by him who is the Word of God, we must receive it without disputing. What we find set before us in the scripture, that we must eat. And again (Ezekiel 3:3; Ezekiel 3:3), "Cause thy belly to eat, and fill thy bowels with this roll; do not eat it and bring it up again, as that which is nauseous, but eat it and retain it, as that which is nourishing and grateful to the stomach. Feast upon this vision till thou be full of matter, as Elihu was, Job 32:18. Let the word have a place in thee, the innermost place." We must take pains with our own hearts, that we may cause them duly to receive and entertain the word of God, that every faculty may do its office, in order to the due digesting of the word of God, that it may be turned in succum et sanguinem--into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained Ezekiel 3:10; Ezekiel 3:10Ezekiel 3:10): "All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears,Luke 9:44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them,1 Timothy 4:15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll,Ezekiel 3:2; Ezekiel 3:2. If we be truly willing to receive the word into our hearts, Christ will by his Spirit bring it into them and cause it to dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat it, we should be for ever strangers to it. The prophet had reason to fear that the roll would be an unpleasant morsel and a sorry dish to make a meal of, but it proved to be in his mouth as honey for sweetness. Note, if we readily obey even the most difficult commands, we shall find that comfort in the reflection which will make us abundant amends for all the hardships we meet with in the way of our duty. Though the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. Note, Gracious souls can receive those truths of God with great delight which speak most terror to wicked people. We find St. John let into some part of the revelation by such a sign as this, Revelation 10:9; Revelation 10:10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (Ezekiel 3:14; Ezekiel 3:14) the prophet went in bitterness.

      II. How he must deliver that divine revelation to others which he himself had received (Ezekiel 3:1; Ezekiel 3:1): Eat this roll, and then go, speak to the house of Israel. He must not undertake to preach the things of God to others till he did himself fully understand them; let him not go without his errand, nor take it by the halves. But when he does himself fully understand them he must be both busy and bold to preach them for the good of others. We must not conceal the words of the Holy One (Job 6:10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.

      1. The instructions given him in speaking to them are much the same with those in the foregoing chapter.

      (1.) He must speak to them all that, and that only, which God spoke to him. He had said before (Ezekiel 2:7; Ezekiel 2:7): Thou shalt speak my words to them; here he says (Ezekiel 3:4; Ezekiel 3:4), Thou shalt speak with my words unto them, or in my words. He must not only say that which for substance is the same that God had said to him, but as near as may be in the same language and expressions. Blessed Paul, though a man of a very happy invention, yet speaks of the things of God in the words which the Holy Ghost teaches,1 Corinthians 2:13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?

      (2.) He must remember that they are the house of Israel whom he is sent to speak to, God's house and his own; and therefore such as he ought to have a particular concern for and to deal faithfully and tenderly with. They were such as he had an intimate acquaintance with, being not only their countryman, but their companion in tribulation; they and he were fellow-sufferers, and had lately been fellow-travellers, in very melancholy circumstances, from Judea to Babylon, and had often mingled their tears, which could not but knit their affections to each other. It was well for the people that they had a prophet who knew experimentally how to sympathize with them, and could not but be touched with the feeling of their infirmities. It was well for the prophet that he had to do with those of his own nation, not with a people of strange speech and a hard language, deep of lip, so that thou canst not fathom their meaning, and heavy of tongue, whom it is intolerable and impossible to converse with. Every strange language seems to us to be deep and heavy. "Thou art not sent to many such people, whom thou couldst neither speak to nor hear from, neither understand nor be understood among but by an interpreter." The apostles indeed were sent to many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; but Ezekiel was sent only to one people, those but a few, and his own, whom having acquaintance with he might hope to find acceptance with.

      (3.) He must remember what God had already told him of the bad character of those to whom he was sent, that, if he met with discouragement and disappointment in them, he might not be offended. They are impudent and hard-hearted (Ezekiel 3:7; Ezekiel 3:7), no convictions of sin would make them blush, no denunciations of wrath would make them tremble. Two things aggravated their obstinacy:-- [1.] That they were more obstinate than their neighbours would have been if the prophet had been sent to them. Had God sent him to any other people, though of a strange speech, surely they would have hearkened to him; they would at least have given him a patient hearing and shown him that respect which he could not obtain of his own countrymen. The Ninevites were wrought upon by Jonah's preaching when the house of Israel, that was compassed about with so great a cloud of prophets, was unhumbled and unreformed. But what shall we say to these things? The means of grace are given to those that will not improve them and withheld from those that would have improved them. We must resolve this into the divine sovereignty, and say, Lord, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me;" they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity to. They are prejudiced against the law of God, and for that reason turn a deaf ear to his prophets, whose business it is to enforce his law.

      (4.) He must resolve to put on courage, and Christ promises to steel him with it, Ezekiel 3:8; Ezekiel 3:9. He is sent to such as are impudent and hard-hearted, who will receive no impressions nor be wrought upon either by fair means or foul, who will take a pride in affronting God's messenger and confronting the message. It will be a hard task to know how to deal with them; but, [1.] God will enable him to put a good face on it: "I have made thy face strong against their faces, endued thee with all the firmness and boldness that the case calls for." Perhaps Ezekiel was naturally bashful and timorous, but, if God did not find him fit, yet by his grace he made him fit, to encounter the greatest difficulties. Note, The more impudent wicked people are in their opposition to religion the more openly and resolutely should God's people appear in the practice and defence of it. Let the innocent stir up himself against the hypocrite,Job 17:8. When vice is daring let not virtue be sneaking. And, when God has work to do, he will animate men for it and give them strength according to the day. If there be occasion, God can and will by his grace make the foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint,Isaiah 50:7. [2.] He is therefore commanded to have a good heart on it, and to go on in his work with a holy security, not valuing either the censures or the threats of his enemies: "Fear not, neither be dismayed at their looks; let not the menaces of their impotent malice cast either a damp upon thee or a stumbling-block before thee." Bold sinners must have bold reprovers; evil beasts must be rebuked cuttingly (Titus 1:12; Titus 1:13), must be saved with fear,Jude 1:23. Those that keep closely to the service of God may be sure of the favour of God, and then they need not be dismayed at the proud looks of men. Let not the angry countenance that drives away a back-biting tongue give any check to a reproving tongue.

      (5.) He must continue instant with them in his preaching, whatever the success was, Ezekiel 3:11; Ezekiel 3:11. He must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Romans 9:3. And he must tell them not only what the Lord said, but that the Lord said it; let him speak in God's name, and back what he said with his authority: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. Not that it may be indifferent to us what success our ministry has, but, whatever it be, we must go on with our work and leave the issue to God. We must not say "Here are some so good that we do not need to speak to them," or, "Here are others so bad that it is to no purpose to speak to them;" but, however it be, deliver thy message faithfully, tell them, The Lord God saith so and so, let them reject it at their peril.

      2. Full instructions being thus given to the prophet, pursuant to his commission, we are here told,

      (1.) With what satisfaction this mission of his was applauded by the holy angels, who were very well pleased to see one of a nature inferior to their own thus honourable employed and entrusted. He heard a voice of a great rushing (Ezekiel 3:12; Ezekiel 3:12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God,Ephesians 3:10. They seemed to strive who should get nearest to this great sight. He heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against the angels and in concert with them. All this was to engage his attention and to convince him that the God who sent him, having such a glorious train of attendants, no doubt had power sufficient to bear him out in his work. But all this noise ended in the voice of praise. He heard them saying, Blessed be the glory of the Lord from his place. [1.] From heaven, his place above, whence his glory was now in vision descending, or whither perhaps it was now returning. Let the innumerable company of angels above join with those employed in this vision in saying, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels,Psalms 148:1; Psalms 148:2. [2.] From the temple, his place on earth, whence his glory was now departing. They lament the departure of the glory, but adore the righteousness of God in it: however it be, yet God is blessed and glorious, and ever will be so. The prophet Isaiah heard God thus praised when he received his commission (Isaiah 6:3); and a comfort it is to all the faithful servants of God, when they see how much God is dishonoured in this lower world, to think how much he is admired and glorified in the upper world. The glory of the Lord has many slights from our place, but many praises from his place.

      (2.) With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (Ezekiel 3:12; Ezekiel 3:12), but afterwards (Ezekiel 3:14; Ezekiel 3:14) lifted him up, and took him away to his work, which he was backward to, being very loth either to bring trouble upon himself or foretel it to his people. He would gladly have been excused, but must own, as another prophet does (Jeremiah 20:7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Acts 4:20. Note, Those whom God calls to the ministry, as he furnishes their heads for it, so he bows their hearts to it. [2.] He followed with a sad heart: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. He had perhaps seen what a hard task Jeremiah had at Jerusalem when he appeared as a prophet, what pains he took, what opposition he met with, how he was abused by hand and tongue, and what ill treatment he met with, and all to no purpose. "And" (thinks Ezekiel) "must I be set up for a mark like him?" The life of a captive was bad enough; but what would the life of a prophet in captivity be? Therefore he went in this fret and under this discomposure. Note, There may in some cases be a great reluctance of corruption even where there is a manifest predominance of grace. "I went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it." When he received the divine revelation himself, it was to him sweet as honey (Ezekiel 3:3; Ezekiel 3:3); he could with abundance of pleasure have spent all his days in meditating upon it; but when he is to preach it to others, who, he foresees, will be hardened and exasperated by it, and have their condemnation aggravated, then he goes in bitterness. Note, It is a great grief to faithful ministers, and makes them go on in their work with a heavy heart, when they find people untractable and hating to be reformed. He went in the heat of his spirit, because of the discouragements he foresaw he should meet with; but the hand of the Lord was strong upon him, not only to compel him to his work, but to fit him for it, to carry him through it, and animate him against the difficulties he would meet with (so we may understand it); and, when he found it so, he was better reconciled to his business and applied himself to it: Then he came to those of the captivity (Ezekiel 3:15; Ezekiel 3:15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord to come to him. Note, Those that would speak suitably and profitably to people about their souls must acquaint themselves with them and with their case, must do as Ezekiel did here, must sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. He was there desolate (so some read it); God showed him no visions, men made him no visit. Thus was he left to digest his grief, and come to a better temper, before the word of the Lord should come to him. Note, Those whom god designs to exalt and enlarge he first humbles and straitens for a time.