Ezekiel - John W. Hilber

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in Job’s contention with God; Job 13:3; 40:2). In other words, this would refer to Ezekiel’s instinct to defend his people. This is consistent with the view held by some interpreters that Ezekiel is resistant to proclaiming a message of doom. Therefore, God must command him not to intercede on behalf of those judged. However, if one concludes in the previous call narrative that Ezekiel’s anger (Ezek 3:14) arose in agreement with God’s assessment of sin and judgment, then this interpretation is contextually unlikely (cf. his intercession at Ezek 9:8). Furthermore, this interpretation depends on questionable support from word usage in Job, the only place where it might even possibly carry this meaning. More likely, Job is acting as the accuser of God, who has afflicted him unjustly.38 Ezekiel’s divinely imposed silence, then, is an ironic twist to his call as watchman. He is not to warn unless bid to do so by God. While this silence is not called a “sign” in the text, it functions this way: a signature that Ezekiel’s ministry is completely domination by the will of God. This reinforces the authority of his message when he is impelled to speak.

      3:27b Whoever will listen: This almost proverbial expression summarizes a point stressed in the previous unit (Ezek 3:7, 11)—as watchman, the prophet is responsible to issue the warning, but the choice of response is in the hands of each individual. In Ezek 2:1—3:15, the emphasis is on the call of Ezekiel to speak by divine enablement, regardless of the results, which would generally not be positive. In Ezek 3:16–27, this theme continues, as stated in the phrase, “for they are a rebellious house”; but the emphasis here is the responsibility of Ezekiel to comply with his commission with unfailing obedience to God’s Spirit, who must control all aspects of his ministry.

      Theological Bridge to Application

      The concept of divine retribution must be understood within its Old Testament context before considering how it might apply today, for God does not work in exactly the same way now as then. Due to the nature of the Mosaic Covenant, life in Old Testament times was more “contractual” in terms of the results of disobedience or obedience. As noted above, psalms and wisdom teach that this applied to some extent at the individual level, although wisdom traditions, like the story of Job, also taught that retribution was not as formulaic or rigidly experienced as often thought. In general, retribution for obedience or disobedience was experienced more at a national level than individual. The circumstances of Ezekiel’s time were perhaps unusual in that the nation was already experiencing maximum covenant sanctions in exile, so the instructions to Ezekiel brought new focus to bear on the destiny of individuals living under the national curse. These qualifications and distinctions are important to understand before considering any analogy for Christians today. God relates to national Israel at a contractual level in the Old Covenant. His relationship to believers today is not governed by such covenant stipulations.

      Focus of Application

      If a key theme of the previous unit (Ezek 2:1—3:15) stresses the eagerness with which God’s people must embrace the truth to be proclaimed, the thrust of this unit spotlights the responsibility of those who resist. Applying Ezek 3:16–21 is difficult, because the unique obligation placed upon Ezekiel with the threat of death differs from the general commission for believers today to proclaim the gospel. Ezekiel’s commission was unique to him and his situation. It has been preached, wrongly, that the “blood of unbelievers” is on the hands of Christians who fail to present the gospel. The Apostle Paul received a commission similar to Ezekiel (1 Cor 9:16); but the personal burden placed on prophets and apostles does not extend to variously gifted Christians. Recall the axiom of application: What is God doing through the prophetic message, delivered first and foremost to Ezekiel’s contemporaries? God is not urging Ezekiel’s audience to imitate the prophet. If not the original audience, then he is not urging us to do so either. This does not give us liberty to be lax in our evangelistic boldness; it is just to say that encouragement for evangelism is a different message to be rooted in a different text (e.g., Isa Mark 8:38; Luke 9:26; Rom 1:16; Rev 2:10, 13). Rather, the prophet’s written message to his compatriots warns them about the dire consequences of not responding to God’s message. That is the lesson to which we must give ear.

      Although the New Covenant does not have stipulations pertaining to blessings and curses as did the Mosaic Covenant, the concept of temporal discipline for wayward Christians can be found in such passages as 1 Cor 5:4–5; 11:30–32; Rev 3:19. James 5:19–20 is especially relevant as it uses the same metaphor, saving the “soul,” as used in Ezekiel for physical life and death (cf. Jas 5:14–15; cf. 1 John 5:16–17). Of course, complete rejection of the gospel entails not just physical but eternal death as well (John 3:36; 1 John 5:12). God holds people responsible for what they have heard and for the actions they need to take, with potentially serious consequences. Whatever an individual’s response, he or she bears the responsibility for the choice, as Jesus warned in correspondence to Ezekiel’s truth, “Whoever has ears to hear, let them hear” (Mark 4:9).

      Failing to Live as Light

      4:1—5:17

      Ezekiel’s Message

      God’s people live in a manner that displays God at work among them, and when they fail to live distinctly, it incurs God’s displeasure.

      Key Themes

      • God’s people bring conviction through the quality of their lives as much as through the spoken word.

      • When believers fail to live up even to the ethical standards of the world, it undermines the kingdom purpose and angers God.

      • The execution of judgment vindicates God’s zeal to accomplish his purposes.

      Context in Ezekiel

      Ezekiel’s ministry as a silent watchman was introduced in Ezek 3:16–27. The next two chapters offer a glimpse of how he effectively communicates his message of God’s judgment in symbolic drama more than through words. Ezekiel offers two signs: (1) Sign of Siege (Ezek 4:1–16—building the model [vv. 1–3]; enduring punishment [vv. 4–8]; famine rations [vv. 9–16]); and (2) Sign of the Razor (Ezek 5:1–17—cutting hair [vv. 1–4]; interpretation [vv. 5–12]; summary of signs [vv. 13–17]). The two chapters, Ezek 4 and 5, are linked by the theme of famine (Ezek 4:16–17 and 5:16–17). Both chapters together comprise a unified segment on Ezekiel’s message through symbolic action (see also Ezek 12:6, 11).

      Special Topic: Prophetic Signs in the Ancient Near East

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