THE name “son of man” ours nearly one hundred times in the book of Ezekiel. It was thus the Son of God spoke of Himself as He passed through this world on His journey from Bethlehem’s manger to Calvary’s cross (Mark 8:31; John 5:27; Matthew 8:20, etc.). That name belongs to the testimony of a God whom His chosen people have rejected, and Himself no longer dwells among them. Their judgment is before Him, though in grace He lingers over them. Marvelous grace it was, that brought His beloved Son into the world, not merely to testify for God to Israel, but to die in the stead of the sinner—whether he be Jew or Gentile—who believes in Him.
In verse 2 and again twice in chapter 3, the Holy Spirit is referred to: “the Spirit entered into me when He spoke unto me, etc.” The marginal note as to the third verse shows that God viewed Israel now as “nations,” like, yet worse than, the Gentiles who had never borne a relationship to Him: “nations that are rebellious, which have rebelled against Me.” “They and their fathers” are classed together as transgressors against God, but the children are “stiff of face,” as the Hebrew reads, and hard-hearted. Nevertheless they were to hear the Word of God. His name, characteristically in Ezekiel is “the Lord Jehovah” (see chapter 3:11, 27; 4:14, etc.), the translators have rendered it “the Lord GOD”. As Jehovah, the children of Israel had known Him, had rejected Him; they were going to have to bear the punishment of their many sins at His hand Who is Lord (Master) as well as Jehovah.
Ezekiel was to say to Israel, “Thus saith the Lord Jehovah,” and the people, whether they would give heed or not, should know that a prophet, had been among them. They would learn, too late it might be, that by the favor of the God whom they dishonored, they had been given a true testimony from Himself, concerning themselves, which, heeded in time, brought His abiding blessing. That it was unheeded by’ the many, we well know, as is the gospel of the grace of God in our own times, but His purposes will be carried out whether men believe or not.
The prophets were never “popular” men, as people speak; we do not read concerning any of them that a large number received their messages and consorted with them. Jeremiah, we have seen, was made to feel the open enmity of the men of his day, and Ezekiel was now to have the same experience. Foreknowing what he would meet with of opposition among the people before whom he was to testify, God bade our prophet to be not afraid of them (verse 6), and in chapter 3 (verses 8 and 9) told him He had strengthened him for the difficult task before him.
Ezekiel was given a book to eat, telling of the judgment to be executed on Israel, and though there was written therein “lamentations, and mourning, and woe” (verse 10) it was in his mouth as honey for sweetness (verse 3, chapter 3). The believer rejoices that God will put down His enemies; will cleanse the world of evil; but when the fearful end of the wicked is seen, as John saw it in prospect in Revelation 10:9, 10, the sweetness yields place to bitterness.
A solemn responsibility was committed to the prophet (verses 17-21); he must give warning from God to the wicked and to the righteous; if he failed to do it, the blood of the guilty would be required at Ezekiel’s hand. How important is the duty of every professed servant of God, to fulfill the service allotted to him!
Yet was Ezekiel to be wholly directed by his Master, who would cause him to be dumb or to speak, as He chose (verses 26, 27). True service for God is not often unceasing labor, and not a little of the religious activity of the present day may not have His approval.
ML-07/14/1935