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Commentary on Ezekiel 3 verses 1–15
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, Eze 3:1. Christ (whom he saw upon the throne, Eze 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, Jer 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 (Eze 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 (Eze 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 (Eze 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, Luk 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, Ti1 4:15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, Eze 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, Rev 10:9, Rev 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 (Eze 3:14) the prophet went in bitterness.
II. How he must deliver that divine revelation to others which he himself had received (Eze 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 (Eze 2:7): Thou shalt speak my words to them; here he says (Eze 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, Co1 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 (Eze 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, Eze 3:8, Eze 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, Isa 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 (Tit 1:12, Tit 1:13), must be saved with fear, Jde 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, Eze 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, Rom 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 (Eze 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, Eph 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, Psa 148:1, Psa 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 (Isa 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 (Eze 3:12), but afterwards (Eze 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 (Jer 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, Act 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 (Eze 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 (Eze 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.
(Verse 2.) And I opened my mouth, and he fed me with that scroll. And he said to me: Son of man. I, he said, opened my mouth, because I was told: Open your mouth, and eat. And, with my mouth open, the Lord bestowed food; so that the beginnings of the will are in us, and we attain the perfection of blessedness from the Lord. For it is not of the one willing, nor of the one running, but of the merciful God (Rom. IX, 16). However, both to will and to run is of our own free will. For He opened, they translated it as 'opened,' so that God may be understood, because He Himself both opened the mouth of the prophet and fed him.
With an open mouth the Lord has provided bread, so that the beginnings of his will may be in us and that we may reach the perfection of blessedness that comes from God.
And it should be noted that the prophet adds, saying: "And I opened my mouth and he fed me with that scroll." Another Prophet testifies that the mouth is in the heart, saying: "Deceitful lips in the heart, and with the heart they have spoken evil." Therefore we open our mouth when we prepare our understanding for the comprehension of the sacred word. Thus at the voice of the Lord the prophet opens his mouth, because at the breath of the Lord's command the desires of our heart yearn eagerly, so that they may receive something from the food of life. But nevertheless this very receiving is not within our own powers, unless he himself feeds us who commanded that he be eaten. For he is fed who cannot eat by himself. And because our weakness is not sufficient for grasping heavenly words, he himself feeds us, who measures out for us the portion of grain in due time, so that in the sacred word, while today we understand what yesterday we did not know, tomorrow also we may comprehend what today we do not know, and may be nourished by daily sustenance through the grace of divine dispensation. For Almighty God extends his hand to the mouth of our heart, as it were, as many times as he opens our understanding and places the food of sacred speech into our senses. Therefore he feeds us with the scroll, when by dispensing he opens to us the meaning of Sacred Scripture, and fills our thoughts with its sweetness.
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SUMMARY
Ezekiel 3:2 details the prophet Ezekiel's immediate and obedient response to God's command, wherein he opens his mouth and is supernaturally caused to consume a scroll. This profound act symbolizes the complete internalization and assimilation of the divine message, preparing Ezekiel to faithfully deliver a challenging prophecy of lamentation, mourning, and woe to the rebellious house of Israel, thereby initiating his arduous prophetic ministry.
CONTEXT
Literary Context: This verse serves as the immediate culmination of Ezekiel's divine commissioning, directly fulfilling God's explicit instruction in Ezekiel 2:8 to "open thy mouth, and eat that I give thee." The preceding verses, specifically Ezekiel 2:9-10, provide a crucial description of the scroll itself, noting its extraordinary nature as "written within and without: and there was written therein lamentations, and mourning, and woe." Ezekiel's swift and unhesitating response in Ezekiel 3:2 demonstrates his profound submission and readiness to not only receive but to embody the divine word. This pivotal act is intrinsically linked to the subsequent verse, Ezekiel 3:3, which reveals the paradoxical sweetness of the scroll in his mouth despite its dire contents, further emphasizing the nature of God's word and the prophet's unique role as its living vessel.
Historical & Cultural Context: Ezekiel's prophetic ministry unfolds amidst the profound national crisis of the Babylonian exile, a period of immense despair and false hope for the Judahite exiles. Having been forcibly deported from their homeland, many clung to the illusion of a swift return and the restoration of Jerusalem's former glory. In this turbulent environment, prophets functioned as God's authoritative spokespersons, frequently employing vivid symbolic actions to make abstract divine messages tangible and impactful. The act of eating a scroll was a particularly potent visual and experiential metaphor, signifying the complete absorption of a message, making it an intrinsic, undeniable part of the prophet's very being, much as food becomes physiologically integrated into the body. This cultural understanding of performative prophecy would have resonated deeply with Ezekiel's audience, underscoring the divine origin and inescapable nature of the prophecy he was about to deliver.
Key Themes: The symbolic act described in Ezekiel 3:2 contributes significantly to several overarching themes within the book of Ezekiel and the broader prophetic tradition. Firstly, it powerfully illustrates the theme of Divine Ingestion of God's Word, emphasizing that a prophet must not merely transmit a message externally, but must fully internalize it, allowing it to profoundly shape their identity and consciousness. This underscores the personal transformation and deep conviction required for authentic prophetic ministry. Secondly, Ezekiel's immediate and unreserved response—"So I opened my mouth, and he caused me to eat that roll"—exemplifies Immediate Obedience to divine command, a foundational requirement for all those called by God into service. This sets a crucial precedent for Ezekiel's unwavering commitment and faithfulness throughout his challenging and often unpopular ministry. Lastly, this event is a crucial component of Ezekiel's Preparation for Prophetic Ministry, signifying his divine empowerment and authorization to speak with absolute authority. The message he is to deliver is not his own, but God's, deeply embedded within him, as foreshadowed by the scroll's contents of "lamentations, and mourning, and woe" in Ezekiel 2:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 3:2 is profoundly rich in Symbolism, where the physical act of eating a scroll represents the spiritual process of internalizing and fully assimilating God's word. The scroll itself functions as a potent Metaphor for the divine message, particularly one filled with judgment, sorrow, and woe, yet essential for the prophet's ministry. The entire scene operates as an Allegory, illustrating the deep, personal, and transformative engagement required of a prophet with the divine revelation. Furthermore, the explicit command from God and Ezekiel's immediate, obedient response highlight the central themes of Divine Command and Prophetic Obedience, establishing both the ultimate authority of the message and the unwavering faithfulness demanded of the messenger. The paradoxical nature of a scroll of "woe" becoming "sweet as honey" (Ezekiel 3:3) also introduces Irony, adding depth to the symbolic act.
THEOLOGICAL AND THEMATIC CONNECTIONS
The act of Ezekiel eating the scroll profoundly illustrates the biblical principle that God's word is not merely information to be heard or read, but a living, active entity to be fully assimilated into one's being. This internalization is essential for effective proclamation, spiritual nourishment, and authentic living. It signifies that the prophet's message is not of human origin, but divinely imparted and deeply integrated, enabling them to speak with authority, conviction, and personal identification with the truth. This concept extends beyond prophetic ministry, applying to all believers who are called to live by and share God's truth, emphasizing that genuine faith involves a deep, personal appropriation of divine revelation that transforms the inner person and equips them for their God-given purpose.
REFLECTION AND APPLICATION
Ezekiel's experience in consuming the scroll offers a powerful and enduring paradigm for believers today. It calls us to move beyond superficial engagement with Scripture to a deep, transformative internalization of God's Word. Just as the scroll became an intrinsic part of Ezekiel, nourishing him for his difficult and demanding mission, so too must we allow the Bible to permeate our thoughts, desires, and actions. This spiritual "eating" involves diligent study, prayerful meditation, and obedient application, enabling the Word to shape our character, inform our worldview, and equip us for our unique callings within God's kingdom. When we truly internalize God's truth, we are empowered to speak and live it out with conviction, courage, and authenticity, even when the message is challenging or the circumstances are adverse, trusting that God's Word, though sometimes bitter in its demands or convicting in its truth, is ultimately sweet in its life-giving power and eternal purpose.
Questions for Reflection
FAQ
Why did Ezekiel have to physically eat the scroll?
Answer: The physical act of eating the scroll was a profound symbolic gesture, a common and powerful element in prophetic ministry of that era. It represented the complete internalization and assimilation of God's message. Just as physical food becomes an inseparable part of the body and provides nourishment, the divine word was to become an intrinsic part of Ezekiel's being, deeply embedding the message within him before he was to proclaim it to a resistant audience. This ensured that the message was not merely an external instruction or a human opinion, but an intrinsic part of the prophet's identity and mission, spoken with divine authority and personal conviction. This act underscored the seriousness, divine origin, and personal cost of the prophetic calling, preparing Ezekiel to speak with absolute conviction and faithfulness. Similar symbolic acts of internalizing God's word are seen elsewhere in scripture, such as in Jeremiah 15:16 and Revelation 10:9-10.
What did the "roll" or "scroll" contain?
Answer: As vividly described in Ezekiel 2:10, the scroll was "written within and without: and there was written therein lamentations, and mourning, and woe." This indicates that the primary message Ezekiel was commissioned to deliver to the house of Israel was one of judgment, sorrow, and dire consequences for their persistent rebellion, idolatry, and unfaithfulness. Despite these harsh and somber contents, Ezekiel 3:3 reveals the paradoxical truth that when Ezekiel ate it, the scroll was "as honey for sweetness" in his mouth. This symbolizes the inherent goodness, ultimate truth, and divine origin of God's word, even when it carries a difficult, painful, or convicting message, affirming that all of God's revelation is ultimately for the good and purposes of His people.
CHRIST-CENTERED FULFILLMENT
Ezekiel's eating of the scroll, symbolizing the profound internalization and authoritative proclamation of God's word, finds its ultimate and perfect fulfillment in Jesus Christ. While Ezekiel consumed a scroll filled with "lamentations, and mourning, and woe," Jesus is the living Word made flesh, as eternally declared in John 1:1 and supremely manifested in John 1:14. He perfectly embodied, fulfilled, and ultimately transcended the entire message of God, not merely eating it, but being its very essence and embodiment. Jesus perfectly lived out "every word that proceeds from the mouth of God" (Matthew 4:4), demonstrating unparalleled and complete obedience to the Father's will, even unto the ignominious death on the cross (Philippians 2:8). He is the ultimate Prophet who not only delivered God's message but is God's final, complete, and saving revelation to humanity (Hebrews 1:1-2). Through His redemptive sacrifice, He transformed the "woe" of humanity's sin and rebellion into the "sweetness" of salvation and eternal life, inviting all to partake of Him, the true bread of life (John 6:35), thereby internalizing eternal life and the very essence of God's redemptive message for all who believe.