Ezekiel
sent to a rebellious people with God's message
In testimony and example,
as to his prophetic relation, the same thing happens in
Ezekiel's case. God is rejected; His prophet takes this
place, with the throne, to judge the whole nation, and
especially Jerusalem, announcing at the same time (to
faith) their re-establishment in grace. He is sent from
Jehovah to a rebellious people, to say, Jehovah has
spoken, whether they would hear or not. The judgment
would make it known that a prophet had been among them.
His first testimony is composed of lamentations, and
mourning, and woe; nevertheless the communication of the
word of God is always full of sweetness, looked at as a
revelation from Him, and as taking place between God and
man (chap. 2).
Some important principles
in the relations of God with Israel are developed in
chapter 3.
Ezekiel's
testimony compared with that of Jeremiah
But we have yet to notice
a feature that characterises the Book of Ezekiel,
comparing it with that of Jeremiah. The latter addresses
himself immediately to his contemporaries (that is to
say, to the people of God) in a testimony which, making
its way through the bruised and wounded heart of the
prophet, exhibits the marvellous patience of God, who, up
to the last moment, invites His people to repentance. It
is not thus with Ezekiel. He announces that which
necessitates the judgment. He is sent indeed to Israel,
but to Israel in a hardened condition. His mouth is shut
as to the people; he is not to rebuke them. He may
communicate to them certain declarations of Jehovah at a
suitable time, when Jehovah opens his mouth to make them
understand that there is a prophet among them; but he
does not address himself directly and morally to the
people, as being still the object of God's dealings.
Jehovah reveals to him the iniquities that oblige Him to
cast off His people, and no longer to act towards them on
principles of government established by Himself, as with
a people whom He acknowledged. It is, on God's part, a
setting forth of Israel's conduct as the occasion of the
rupture of His relations with them. At the same time
certain new principles of conduct are revealed. I speak
of that part of the prophecy which relates to Israel; for
there are also sundry judgments upon the Gentiles, and a
description of the future state of the land, as well as
of the temple—a state which the prophet was to
communicate to Israel in case they should repent.
Ezekiel 2 Bible Commentary
John Darby’s Synopsis
In testimony and example, as to his prophetic relation, the same thing happens in Ezekiel's case. God is rejected; His prophet takes this place, with the throne, to judge the whole nation, and especially Jerusalem, announcing at the same time (to faith) their re-establishment in grace. He is sent from Jehovah to a rebellious people, to say, Jehovah has spoken, whether they would hear or not. The judgment would make it known that a prophet had been among them. His first testimony is composed of lamentations, and mourning, and woe; nevertheless the communication of the word of God is always full of sweetness, looked at as a revelation from Him, and as taking place between God and man (chap. 2).
Some important principles in the relations of God with Israel are developed in chapter 3.
Ezekiel's testimony compared with that of Jeremiah
But we have yet to notice a feature that characterises the Book of Ezekiel, comparing it with that of Jeremiah. The latter addresses himself immediately to his contemporaries (that is to say, to the people of God) in a testimony which, making its way through the bruised and wounded heart of the prophet, exhibits the marvellous patience of God, who, up to the last moment, invites His people to repentance. It is not thus with Ezekiel. He announces that which necessitates the judgment. He is sent indeed to Israel, but to Israel in a hardened condition. His mouth is shut as to the people; he is not to rebuke them. He may communicate to them certain declarations of Jehovah at a suitable time, when Jehovah opens his mouth to make them understand that there is a prophet among them; but he does not address himself directly and morally to the people, as being still the object of God's dealings. Jehovah reveals to him the iniquities that oblige Him to cast off His people, and no longer to act towards them on principles of government established by Himself, as with a people whom He acknowledged. It is, on God's part, a setting forth of Israel's conduct as the occasion of the rupture of His relations with them. At the same time certain new principles of conduct are revealed. I speak of that part of the prophecy which relates to Israel; for there are also sundry judgments upon the Gentiles, and a description of the future state of the land, as well as of the temple—a state which the prophet was to communicate to Israel in case they should repent.