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Commentary on Ezekiel 2 verses 6–10
The prophet, having received his commission, here receives a charge with it. It is a post of honour to which he is advanced, but withal it is a post of service and work, and it is here required of him,
I. That he be bold. He must act in the discharge of this trust with an undaunted courage and resolution, and not be either driven off from his work or made to drive on heavily, by the difficulties and oppositions that he would be likely to meet with in it: Son of man, be not afraid of them, Eze 2:6. Note, Those that will do any thing to purpose in the service of God must not be afraid of the face of man; for the fear of men will bring a snare, which will be very entangling to us in the work of God. 1. God tells the prophet what was the character of those to whom he sent him, as before, Eze 2:3, Eze 2:4. They are briers and thorns, scratching, and tearing, and vexing a man, which way soever he turns. They are continually teazing God's prophets and entangling them in their talk (Mat 22:15); they are pricking briers and grieving thorns. The best of them is as a brier, and the most upright sharper than a thorn-hedge, Mic 7:4. Thorns and briers are the fruit of sin and the curse, and of equal date with the enmity between the seed of the woman and the seed of the serpent. Note, Wicked men, especially the persecutors of God's prophets and people, are as briers and thorns, which are hurtful to the ground, choke the good seed, hinder God's husbandry, are vexatious to his husbandmen; but they are nigh unto cursing and their end is to be burned. Yet God makes use of them sometimes for the correction and instruction of his people, as Gideon taught the men of Succoth with thorns and briers, Jdg 8:16. Yet this is not the worst of their character: they are scorpions, venomous and malignant. The sting of a scorpion is a thousand times more hurtful than the scratch of a brier. persecutors are a generation of vipers, are of the serpent's seed, and the poison of asps is under their tongue; and they are more subtle than any beast of the field. And, which makes the prophet's case the more grievous, he dwells among these scorpions; they are continually about him, so that he cannot be safe nor quiet in his own house; these bad men are his bad neighbours, who thereby have many opportunities, and will let slip none, to do him a mischief. God takes notice of this to the prophet, as Christ to the angel of one of the churches, Rev 2:13. I know thy works, and where thou dwellest, even where Satan's seat is. Ezekiel had been, in vision, conversing with angels, but when he comes down from this mount he finds he dwells with scorpions. 2. He tells him what would be their conduct towards him, that they would do what they could to frighten him with their looks and their words; they would hector him and threaten him, would look scornfully and spitefully at him, and do their utmost to face him down and put him our of countenance, that they might drive him off from being a prophet, or at least from telling them of their faults and threatening them with the judgments of God; or, if they could not prevail in this, that they might vex and perplex him, and disturb the repose of his mind. They were now themselves in subjection, divested of all power, so that they had no other way of persecuting the prophet than with their looks and their words; and so they did persecute him. Behold, thou hast spoken and done evil things as thou couldest, Jer 3:5. If they had had more power, they would have done more mischief. They were now in captivity, smarting for their rebellion, and particularly their misusing God's prophets; and yet they are as bad as ever. Though thou brag a fool in a mortar, yet will not his foolishness depart from him; no providences will of themselves humble and reform men, unless the grace of God work with them. But, how malicious soever they were, Ezekiel must not be afraid of them nor dismayed, he must not be deterred from his work, or any part of it, nor be disheartened or dispirited in it by all their menaces, but go on in it with resolution and cheerfulness, assuring himself of safety under the divine protection.
II. It is required that he be faithful, Eze 2:7. 1. he must be faithful to Christ who sent him: Thou shalt speak my words unto them. Note, As it is the honour of prophets that they are entrusted to speak God's words, so it is their duty to cleave closely to them and to speak nothing but what is agreeable to the words of God. Ministers must always speak according to that rule. 2. He must be faithful to the souls of those to whom he was sent: Whether they will hear of whether they will forbear, he must deliver his message to them as he received it. He must bring them to comply with the word, and not study to accommodate the word to their humours. "It is true they are most rebellious, they are rebellion itself; but, however, speak my words to them, whether they are pleasing or unpleasing." Note, The untractableness and unprofitableness of people under the word are no good reason why ministers should leave off preaching to them; nor must we decline an opportunity by which good may be done, though we have a great deal of reason to think no good will be done.
III. It is required that he be observant of his instructions.
1.Here is a general intimation what the instructions were that were given him, in the contents of the book which was spread before him, Eze 2:10. (1.) His instructions were large; for the roll was written within and without, on the inside and on the outside of the roll. It was as a sheet of paper written on all the four sides. One side contained their sins; the other side contained the judgments of God coming upon them for those sins. Note, God has a great deal to say to his people when they have degenerated and become rebellious. (2.) His instructions were melancholy. He was sent on a sad errand; the matter contained in the book was, lamentations, and mourning, and woe. The idea of his message is taken from the impression it would make upon the minds of those that carefully attended to it; it would set them a weeping and crying out, Woe! and, Alas! Both the discoveries of sin and the denunciations of wrath would be matter of lamentation. What could be more lamentable, more mournful, more woeful, than to see a holy happy people sunk into such a state of sin and misery as it appears by the prophecy of this book the Jews were at this time? Ezekiel echoes to Jeremiah's lamentations. Note, Though God is rich in mercy, yet impenitent sinners will find there are even among his words lamentations and woe.
2.Here is an express charge given to the prophet to observe his instructions, both in receiving his message and delivering it. he is now to receive it and is here commanded, (1.) To attend diligently to it: son of man, hear what I say unto thee, Eze 2:8. Note, Those that speak from God to others must be sure to hear from God themselves and be obedient to his voice: "Be not thou rebellious; do not refuse to go on this errand, or to deliver it; do not fly off, as Jonah did, for fear of disobliging thy countrymen. They are a rebellious house, among whom thou livest; but be not thou like them, do not comply with them in any thing that is evil." If ministers, who are reprovers by office, connive at sin and indulge sinners, either show them not their wickedness or show them not the fatal consequences of it, for fear of displeasing them and getting their ill-will, they hereby make themselves partakers of their guilt and are rebellious like them. If people will not do their duty in reforming, yet let ministers do theirs in reproving, and they will have the comfort of it in the reflection, whatever the success be, as that prophet had, Isa 50:5. The Lord God has opened my ear, and I was not rebellious. Even the best of men, when their lot is cast in bad times and places, have need to be cautioned against the worst of crimes. (2.) To digest it in his own mind by an experience of the favour and power of it: "Do not only hear what I say unto thee, but open thy mouth, and eat that which I give thee. Prepare to eat it and eat it willingly and with an appetite." All God's children are content to be at their heavenly father's finding, and to eat whatever he gives them. That which God's hand reached out to Ezekiel was a roll of a book, or the volume of a book, a book or scroll of paper or parchment fully written and rolled up. Divine revelation comes to us from the hand of Christ; he gave it to the prophets, Rev 1:1. When we look at the roll of thy book we must have an eye to the hand by which it is sent to us. He that brought it to the prophet spread it before him, that he might now swallow it with an implicit faith, but might fully understand the contents of it, and then receive it and make it his own. Be not rebellious, says Christ, but eat what I give thee. If we receive not what Christ in his ordinances and providences allots for us, if we submit not to his word and rod, and reconcile not ourselves to both, we shall be accounted rebellious.
(Vers. 7, 8.) And you shall speak my words to them: if perhaps they will hear, and be afraid, or be quiet, since they are provokers. But you, son of man, hear what I speak to you. Therefore, you must not cease, although they are wicked to whom we speak; indeed, according to the Apostle (II Tim. IV), we must preach the word of God opportune and importune, because it is possible that even a stubborn person may be corrected to gentleness, and someone who is obedient, with a change of will, may not hear.
Do not be exasperating, as the house is exasperating. Once we said to put exasperation, or irritation, seventy bitterness. Therefore, what he says is this: You should not imitate those whom you are sent to correct, lest you deserve a similar sin and punishment.
Open your mouth and eat what I give you. Be worthy, he says, to my words, and receive spiritual food, so that as it is said in the Gospel: He who has ears to hear, let him hear (Luke 8:8); and here it is said: He who has an open mouth to eat, let him eat. Hence the Lord speaks to the Psalmist: Open your mouth, and I will fill it (Psalm 81:10). And he responded: I opened my mouth and drew in the spirit (Psalm 119:131). And the Apostle Paul, who had in himself the treasures of wisdom and knowledge, and in whom the Lord Christ spoke, writes to the Corinthians: My mouth is open to you, O Corinthians (2 Cor. VI, 11). And Matthew reports about the Savior: Opening his mouth, he taught the disciples (Matt. V, 2).
And I saw, and behold a hand was sent to me. For the hand that is sent, they translated it as extended in the Septuagint. It is sent and extended to those who receive blessings. But it is contracted by those to whom the prophet speaks: 'Has the hand of the Lord been shortened and contracted?' (Isaiah 50:2). And in the Psalm: 'Why do you withdraw your hand and your right hand from your bosom to the end?' (Psalm 73:11). Finally, he stretched out his wings in suffering, he received the disciples, and he carried them on his shoulders, and he spoke: 'All day long I have spread out my hands to a disobedient and opposing people' (Isaiah 65:2), to gather the children of Israel, as a hen gathers her chicks under her wings. And by the stretching out of Moses' hands, Israel overcame Amalek (Exodus 17).
"Therefore you shall speak my words to them, if perhaps they may hear and be still, because they are provokers." Everyone who sins, what else does he do but provoke the wrath of his Creator against himself? And we know that as often as we transgress in deed, as often in word, as often in thought, we provoke God against us just as many times. But nevertheless He endures, and mercifully waits, offering patience through Himself, but through His preachers He extends to us the word of exhortation. Moreover, everyone who preaches what is right, if he is heard, appeases the wrath of the provoked Creator over the transgressing people. Hence it is necessary that he himself ought not to do evil, which is accustomed to provoke the fury of his Creator among the people.
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SUMMARY
Ezekiel 2:7 stands as a foundational declaration of the prophet Ezekiel's divine commission, unequivocally stating his non-negotiable duty to proclaim God's words to the house of Israel. This verse powerfully encapsulates the absolute authority of the divine message and the prophet's singular responsibility for its faithful delivery, irrespective of the audience's anticipated and deeply entrenched rebellion. It serves as a crucial mandate, setting the trajectory for Ezekiel's challenging ministry as an unwavering voice of God amidst a people determined to resist, highlighting that the efficacy of the word lies in its divine origin, not in human reception.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 2:7 is rich with potent literary devices that amplify its profound message. The most prominent is Antithesis, powerfully displayed in the stark binary choice presented: "whether they will hear, or whether they will forbear." This direct contrast highlights the critical decision facing the house of Israel and simultaneously underscores the prophet's unwavering duty regardless of their chosen response. There is also a strong element of Divine Command and Direct Address, as God speaks directly to Ezekiel, employing an imperative verb ("shalt speak"). This establishes the absolute authority of the divine sender and the non-negotiable nature of the prophetic mission. The phrase "most rebellious" functions as intense Characterization and borders on Hyperbole, emphasizing the profound, ingrained, and pervasive nature of Israel's defiance. This strong descriptor sets a somber tone for the challenging ministry ahead and reinforces the necessity of the prophet's uncompromising obedience. Furthermore, the entire verse functions as a Proleptic Statement, anticipating the future resistance Ezekiel will inevitably encounter and preparing him mentally and spiritually for the difficult realities of his calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 2:7 profoundly articulates the nature of divine communication, the integrity of the prophetic office, and the reality of human responsibility. It establishes that God's word is inherently authoritative, potent, and effective in achieving its divine purpose, regardless of its immediate human reception. The prophet's role is one of faithful stewardship and uncompromising proclamation, delivering the message precisely as given, rather than being concerned with its immediate impact or perceived success. This principle safeguards the integrity of the divine message from human manipulation, discouragement, or the temptation to dilute its truth for popularity. The stark reality of Israel's "most rebellious" heart, a characteristic emphasized in this verse, highlights humanity's persistent struggle with sin, defiance against God's loving call, and the tragic consequences of rejecting divine truth. This theme resonates throughout biblical history and underscores the profound need for divine grace and a transformative work of the Spirit.
REFLECTION AND APPLICATION
Ezekiel 2:7 offers enduring and liberating lessons for believers today, particularly for those called to share God's truth in a world often resistant, indifferent, or even hostile to it. It profoundly liberates us from the burden of outcome-based ministry, shifting our focus from human response to divine obedience and faithfulness. Our primary calling is to faithfully steward the Word of God, proclaiming it with integrity, clarity, and courage, whether it is met with open hearts, closed minds, or outright rejection. This verse prepares us for the reality that genuine spiritual truth often confronts deeply ingrained rebellion, apathy, and spiritual blindness. It serves as a powerful encouragement for perseverance in the face of discouragement or rejection, reminding us that our faithfulness, not our perceived success or the immediate results, is what truly honors God. The inherent power and efficacy of the message reside in its divine origin, not in our persuasive abilities, eloquence, or the audience's receptiveness. It calls us to trust God with the outcome, knowing His Word will accomplish His purposes.
Questions for Reflection
FAQ
What does "whether they will hear, or whether they will forbear" mean for the prophet's responsibility?
Answer: This phrase clarifies that Ezekiel's responsibility is solely to deliver God's message faithfully, irrespective of how the people receive it. "To hear" implies not just auditory perception, but intelligent listening, understanding, and, crucially, obedient action. Conversely, "to forbear" means to deliberately refuse to listen, to cease paying attention, or to refrain from acting on the divine message. God explicitly removes the burden of the outcome from Ezekiel, ensuring that the prophet's success is measured by his unwavering obedience to the divine command, not by the people's repentance or conversion. This principle is foundational for all who are called to speak God's truth, as it emphasizes faithfulness over results, trusting that God's Word will accomplish His ultimate purpose, even if that purpose is to confirm judgment upon the unrepentant (Isaiah 55:11).
Why does God describe His people as "most rebellious"?
Answer: The description of Israel as "most rebellious" (Hebrew, mᵉrîy) highlights their deep-seated, persistent, and characteristic defiance against God's covenant and commands. This was not an isolated incident but a pervasive spiritual condition that had led to their exile and continued even in captivity. God uses this strong, emphatic language to prepare Ezekiel for the exceedingly difficult nature of his ministry, emphasizing that he would be speaking to a people who were inherently resistant and hardened against divine authority. This theme of Israel's profound rebellion is central to the book of Ezekiel, explaining the necessity of God's severe judgments and, ultimately, setting the stage for the glorious promise of a new heart and spirit that God would one day give them (Ezekiel 36:26).
CHRIST-CENTERED FULFILLMENT
Ezekiel 2:7, with its profound emphasis on the prophet's unwavering duty to speak God's words to a deeply rebellious people, finds its ultimate and most perfect fulfillment in the person and ministry of Jesus Christ. While Ezekiel was a faithful servant and messenger, Christ is the very Word of God incarnate (John 1:1), the ultimate Prophet who perfectly embodies and delivers God's message. Jesus consistently declared, "I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak" (John 12:49), demonstrating His absolute fidelity to the Father's will and words. Like Ezekiel, Jesus faced profound rebellion, hard-heartedness, and rejection from His own people, a reality prophesied in Isaiah 6:9-10 and explicitly quoted by Jesus Himself to explain the parables (Matthew 13:14-15). Despite their persistent rejection, even to the point of His crucifixion, Jesus remained utterly faithful to His divine commission, fulfilling the Father's will and speaking the truth, whether people would hear or forbear. His ultimate sacrifice on the cross, the supreme act of delivering God's redemptive word, became the means by which the "most rebellious" could be reconciled to God, offering a new heart and a new spirit (Ezekiel 36:26-27) through faith in Him (Romans 5:8). Thus, Christ stands as the faithful Prophet who perfectly delivered God's word and the Lamb who bore the rebellion of humanity, opening the way for true hearing and obedience.