Exegetical and Hermeneutical Commentary of Ezekiel 3:10
Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
10 15. The Prophet’s Particular Mission to the Exiles at Tel Abib
Though Ezekiel’s mission, like that of all the prophets, was to the house of Israel as a whole ( Eze 3:5), yet immediately his work lay among the captives in the midst of whom he lived. It is remarkable, however, how little reference is made in his prophecies to the particular circumstances of the exiles. The attention of the prophet, as well as those around him in captivity, seems to have been engrossed by the events occurring in Palestine, and especially in the capital. And the truths spoken by him, though uttered in the ears of the exiles, bear reference to all Israel. Though he occasionally draws a distinction between those left in the land and the exiles carried away with Jehoiachin, of whom he was one (ch. Eze 11:15), in general he regards the exiles as representatives of Israel, and feels when addressing them that he is speaking to the whole house of Israel. In the gradual defining of his task more clearly these exiles are now referred to. He is bidden go to them of the captivity ( Eze 3:11), and he came to them of the captivity to Tel Abib. And now that he is entering upon his ministry there comes to him: (1) the command anew to hear and receive into his heart the words that God shall speak to him ( Eze 3:10). (2) next the command to announce himself as a prophet of the Lord: thus saith the Lord ( Eze 3:11). And (3) with this command comes the sense of the divine impulse carrying him forward to his service: then the spirit lifted me up and I came to them of the captivity ( Eze 3:12 ; Eze 3:14-15).
Fuente: The Cambridge Bible for Schools and Colleges
Eze 3:10
All My words . . . receive in thine heart.
The heart the treasury of truth
What is in the head may soon be lost, but what is in the heart abides. Books locked up in the closet are safe, and truths laid up in the heart are secure (Jam 1:21). They must first put out of their hearts filthiness, malice, wrath, whatever had possession of the heart, and kept out the Word, and open their hearts to entertain the Word. The heart is the ground this seed will grow in. David knew this, and therefore hid the Word of God in his heart (Psa 119:11): and why there? that I might not sin against thee. This corn will not let the weeds grow: when the Word is in the heart, it keeps under all corruptions, it makes them languish and come to nothing. (W. Greenhill, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
This verse is a repetition of the charge given to the prophet, to deal faithfully and undauntedly in the delivering his message, to deliver always what God should speak, to speak nothing else, and to speak all that. These repetitions in the abundance of the same words, are from the usage and custom of the people of those countries in which the Jews were now captive.
Receive in thine heart: this explains the visionary eating, of which Eze 3:3. Hearing is first, and receiving into the heart follows; but with the Jews such transpositions are very usual.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. receive in . . . heart . . .earsThe transposition from the natural order, namely, firstreceiving with the ears, then in the heart, isdesigned. The preparation of the heart for God’s message shouldprecede the reception of it with the ears (compare Pro 16:1;Psa 10:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover he said unto me, son of man,…. The same glorious Person as before continued speaking to him, and added, as follows:
all my words that I shall speak unto thee; not only what he had spoken to him, but what he should hereafter; for he did not tell all at once what he should say, but gradually, revealing his mind to him by little and little; but then he was to receive all that he should say, and reject nothing, nor shun to declare the whole counsel of God:
receive in thine heart, and hear with thine ears; what the Lord says should not only be diligently attended to, and heard with eagerness, but should be received, in the love of it, into the heart, and laid, up in the mind and memory, in order to be delivered out to others at a proper time.
Fuente: John Gill’s Exposition of the Entire Bible
EZEKIEL’S CHARGE AS A WATCHMAN, v. 10-21
Verses 10-21:
Verse 10 continues God’s call and charge to Ezekiel as the “Son of man,” speaking in the place of and for the Lord, even as His church and children are to witness for Him, bear His message today, Mat 28:18-20; Act 1:8-9; Act 4:12; Rom 1:16; 1Co 15:1-3. Ezekiel was to hear with his ears, receive into his heart, and obey with his body of service and testimony, all that the God from the glory throne had called him to do, Pro 16:1; Psa 10:17. Even so the Lord calls each of His children and servants to obey Him still, Eph 2:10; Mat 5:13-15; Jas 1:22.
Verse 11 directs Ezekiel to move out, to go and keep on going to the whole house of Israel in Chaldean captivity, and tell them that they must yet suffer, lament, mourn, and endure judgment woes for their sins and the sins of their idolatrous, immoral, law-breaking, trespassing fathers, as forewarned from the Lord, Deuteronomy ch. 26-29; Whether the people heeded or did not heed his message, he was to keep on bearing the message, facing them down, and “butting” heads with them, v. 9; Num 31:23; 2Ti 4:1-5.
Verse 12 asserts that at this point in time the Spirit took him up (as surrounded by a whirlwind), overwhelmed him, and he heard behind him a voice of a great rushing, saying (repeatedly saying) “Blessed be the glory of the Lord from his place,” where He sat, and from His throne, from which He had called and commissioned Ezekiel as His preaching and writing prophet, Eze 1:17; Eze 1:28. The throne of God’s glory is contrasted with man’s sitting on the ground, a “throne of accursed misery,” Lam 1:1-3.
Verse 13 adds that he also heard the noise (unintelligible sounds) of the wings (flight) of the living creatures that touched one another, or “kissed” one another, closely embraced, and the noise of the wheels over against them, as they touched one another, against the living creatures, making a sound of rushing in unity. Let it be recalled that these came forth from the storm, the cloud, and the fire of amber, out of the north, headed for judgment upon the then prosperous, but also idolatrous, Chaldea, ch. 1, v. 4, 5.
Verse 14 further asserts that the spirit lifted or (buoyed) Ezekiel up to start his prophecying work, in bitterness of spirit, and the heat or fervor of his spirit, much as Paul felt, 1Co 2:3-4. Then it is added, “but the hand of the Lord,” (ordination, mandate) of the Lord was upon him. Blessed is every servant who goes forth with the “hand of the Lord strong upon him,” though his message be one of chastening from the Lord, Zec 4:6; Rom 8:14-16. See also 2Ki 3:15; Eze 8:1; Eze 37:1.
Verse 15 asserts that Ezekiel then or first came to them of Telabib, that resided by the river of Chebar, near where he himself seems to have resided, beginning with his message first, to them near his home. “Tel” means a rise or elevation. He there discloses that he then sat where they sat, simply lived close with them, for seven days, remaining there astonished, stunned, or shocked, at what he saw and heard, as formerly revealed to him in the first vision, Eze 1:1-3; Ezr 9:3-4.
Verse 16 announces that at the end of seven days, the word of the Lord came to him again,” repeatedly” saying to him, speaking, as follows: (revealing that there was more to come), Isa 28:10-13. The ten tribes had long before been carried away by Shalmaneser,. king of Assyria, and settled on the Chabor or harbor, 2Ki 17:6.
Verse 17 addresses Ezekiel a third time as “Son of man,” or representative of the “heir-redeemer.” This time the Lord advises him that he has been made to be (to become) a “watchman unto the house of Israel,” as one to go up and down upon the wall, to warn those within the walls of lurking danger, of the approaching enemy or destroyer, as described, Isa 52:8; Isa 56:10; Isa 62:6; Jer 6:17. He was to warn them against personal disobedience to the word of the Lord, not lecture them on history and business affairs. He is the only prophet called a watchman. He was to show them their greatest enemy was within their own souls, and that certain storms of Divine judgment would come upon them for doing evil and neglecting righteousness, Psa 1:1-6; Gal 6:6-8; Mat 5:13-16. Like true ministers of God, he was to proclaim the word he had received from God, reproving, rebuking, and exhorting with longsuffering and doctrine, 2Ti 4:1-6.
Verse 18 warns Ezekiel that when the Lord declared that the wicked should surely die for their deeds of wickedness, unless he faithfully and repeatedly warned them what the Lord said, to save their lives, such would die in their iniquity, state of lawlessness, but their blood should be required at the hand of Ezekiel, Eze 33:6; Joh 8:21; Joh 8:24. Capitol punishment was the Mosaic law-decree for serious crimes, against which this warning is first given, to a new generation in captivity, yet soul death too is embraced, Act 20:31; 2Ti 4:2.
Verse 19 further pledges that if Ezekiel warned the wicked, and the wicked turned not or repented not of his wickedness, nor turned from his wicked course of conduct, that one would die in his iniquity, or state of anarchy against God and God’s law, Joh 8:21; Joh 8:24; Rom 2:12. But Ezekiel would then be free from or liberated from any soul-guilt regarding his witness to the impenitent wicked one, Isa 49:4-5; Act 20:26. This teaches personal accountability of each person, in matters of both salvation and moral behavior before men, Rom 14:11-12; Isa 49:4-5.
Verse 20 explains that even when or after a righteous man, one who has turned to God in repentance, turns back into unrighteousness, and lives in lawless ways or law-forbidden ways, and the Lord laid a stumblingblock before him he should die, be put to death, for breach of those moral principles stated in their Mosaic law. Ezekiel was told that he must tell this rebellious house of Israel what their law required, even for their new generation born in captivity, else their blood would be required at Ezekiel’s hand, when they died in their iniquity. For even a righteous or saved man could not murder, commit adultery, or desecrate the sabbath without being subject to the death penalty pronounced in the just execution of the Mosaic Law. The fact that one had turned to the Lord or repented did not provide him security from the penalty of personal, willful breaches of the Mosaic Law. For it was impartially to be executed toward the saved and unsaved, Gal 3:19; Gal 3:25. Except Ezekiel warned the house of Israel of such their blood would be required at his hand, as expressed Pro 1:21-30.
Verse 21 then assures Ezekiel that if or when he has warned the righteous man, that man who has repented or turned to the Lord, to walk uprightly, obediently in the Law of their God, that righteous one shall live, have no fear of execution or the capital penalty of a broken law, because he has been warned. And also Ezekiel, “you shall have liberated your soul,” your life from any act of disobedience through neglect, that would have brought chastisement you. See? Heb 12:5-11; 1Co 11:31-32; Luk 12:47; Jas 4:17; Heb 13:17.
Fuente: Garner-Howes Baptist Commentary
This is a repetition of the same doctrine; for we said that our Prophet is more verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to the form of speech which was then customary among the exiles, he is not, therefore, either so restricted or so polished; but we must understand that he accommodated his language to learners, because he had to do with a people not only rude and dull, but also obstinate. And then they had degenerated as much from the purity of their language as from that of their faith; hence the Prophet purposely bends aside from elegance of language. Whatever repetition he might use with men so dull and slothful, it was not superfluous. He says, therefore, what we have formerly seen, that he was commanded to speak all the words, but he previously says, that he was commanded to receive them in his heart, and to perceive them with his ears The order is inverted, because we must perceive with the ear before we receive in the heart. And they philosophize with more subtlety than truth who say, that the interior hearing precedes, inasmuch as the ears are struck by the sound in vain, unless the heart was already docile. For although God prepares his elect for hearing, and gives them ears for that purpose, yet his teaching does not penetrate to their minds before it has been received by the car. There is no doubt, then, that here one thing is put before the other, by what we call a ὕστερον πρότερον The result is, that; the Prophet, as he is sure of his calling, hears God speaking to him. But this was not said for his sake, but that he might securely boast himself to be a servant of God, and bring forward nothing but what he had heard from the mouth of God himself. As, therefore, in this confidence, he was to contend against the people’s impiety, so he was commanded to hear the words of God We hear, then, a repetition of what we formerly saw, namely, that the Prophet freely boasts that he did not bring forward merely windy eloquence, as profane men do, who have no other object than to obtain the applause of men.
The Prophet, therefore, here says, that he was commanded to receive the words of God in his heart.
Fuente: Calvin’s Complete Commentary
C. Assessment of the Congregation 3:1015
TRANSLATION
(10) And He said unto me, Son of man, all My words which I shall speak unto you receive into your heart, and with your ears hear. (11) And go unto the captives, unto the children of your people and speak unto them, and say unto them, Thus says the Lord GOD; whether they will hear, or whether they desist. (12) Then the Spirit lifted me up, and I heard behind me the sound of great shaking Blessed be the glory of the LORD from His place (13) even the sound of the wings of the living creatures touching each other, and the sound of the wheels beside them, even the sound of great shaking. (14) And the Spirit lifted me up, and took me so that I came with bitterness, in the heat of my spirit; and the hand of the LORD was strong upon me. (15) And I came unto the captives at Tel-abib who were dwelling beside the river Chebar, and to where they dwelt.[119] And I sat there seven days astonished in their midst.
[119] Another reading, which involves a change in the Hebrew text, is, and I sat where they were sitting.
COMMENTS
The first priority of any preacher is to be attune to the Word of God, God called upon Ezekiel to hear all the words which He would speak to him. He must not only hear them with the ears, he must also receive them into his heart. He must understand and believe the message he is to preach. All My words that I shall speak (Eze. 3:10) suggests that there would be future revelations which the prophet would also have to assimilate and subsequently announce. It is interesting to note that God would communicate to Ezekiel in words, not just in abstract thought and ambiguous visions. Here is verbal revelation.
Once Ezekiel understood the divine word and personally yielded to it, he would be prepared to undertake his mission to the Babylonian captives. He must go to them and speak to them that which God had spoken to him. He was not to be influenced by their reactions to his words. His job was to faithfully proclaim the word. He was to speak authoritatively. A thus says the Lord was to characterize all of his preaching. He was to preach on regardless of whether or not they gave heed. There may be a touch of irony in the expression your people, rather than My (Gods) people (Eze. 3:11).
At this point the Holy Spirit lifted Ezekiel up to whisk him from this mountain top of visionary experience to the valley of prophetic service. This is the first of several places in the book where the prophet describes his supernatural transports. Ezekiel was still in the midst of his visionary experience. Neither psychic levitation nor physical transposition is being described here. In his vision Ezekiel experienced a subjective feeling of being airborne, much like the feeling one has in a dream of soaring through the air.
The prophet had been in the presence of the theophany the visionary throne-chariot during all that has been narrated to this point (Eze. 1:4 to Eze. 3:12). When he was lifted up and carried away it seemed to Ezekiel that he was leaving the theophany behind.
Simultaneous with the Holy Spirit entering Ezekiel, the magnificent throne-chariot departed the scene. As it did so, the sound of a great shaking was heard. A voice pronouncing a blessing on the glory of the Lord accompanied the shaking noise. This voice is unidentified, but it is probably the voice which was heard from above the firmament in Eze. 1:24-25. It is also possible that Ezekiel heard the voice of the cherubim praising the Lord.[120] The phrase from His place (Eze. 3:12) is problematical. It probably refers to the place where the glory of God revealed itself in the vision.[121] To state the matter differently, the glory of the Lord yet remained in the place from which it was departing because His place is universal.[122]
[120] Blackwood imagines that the throbbing pulsations of the cherubim seemed to chant this doxology.
[121] Currey, BC, p. 28.
[122] Another view is that His place refers to Jerusalem.
The sound of great shaking of Eze. 3:12 is identified in Eze. 3:13. As the throne-chariot departed Ezekiel heard the whirring of the wings of the living creatures and the rumble of the wheels. When the throne-chariot was stationary, the living creatures did not touch each other. But when they were in flight the cherubim raised their wings so as to touch each other. See on Eze. 1:11.
After the departure of the throne-chariot Ezekiel describes what happened to him in these words: the Spirit lifted me up, and took me away (Eze. 3:14). This does not mean that Ezekiel was miraculously transported from one spot to another in Mesopotamia. Rather it means that Ezekiel, guided and impelled by the Holy Spirit, went forth among his countrymen. It is implied that the site of the vision was some distance from the exile settlement, for it is to the latter place that Ezekiel now returned.
In Eze. 3:14 Ezekiel describes his feelings as he departed the scene of his visionary experience. He went in bitterness,[123] in the heat of my spirit. Anger, then, was the dominant emotion in his heart at this moment. But why did he feel this way? Was he resentful at having been thrust into such a terrifying task? Possibly. But it is more likely that the word of the Lord which had been eaten and digested had created within him a righteous anger against the sin of Israel.[124]
[123] The Hebrew mar (bitter) can express fierce temper, discontentment or wretchedness,
[124] Fisch (SBB, p. 15) thinks the meaning is that Ezekiel was deeply distressed over having to deliver such a calamitous message. The heat of my spirit he explains as descriptive of the state of exaltation which he felt as the result of his vision. This interpretation is rather forced.
Not only was Ezekiel filled with Gods indignation, he was conscious of being strengthened and guided by the hand of the Lord (Eze. 3:14).[125] Even though the vision was over, he still felt that the unseen hand was very definitely upon him.
[125] The purpose of the hand of God was not, as Fisch (SBB, p. 15) contends, to counteract the reluctance of the prophet.
Following the visionary experience Ezekiel rejoined his fellow captives in Tel-abib, the chief center of the exiles in Babylon. The name Tel-abib means heap of grain ears, and the place probably got its name from the fertility of the area.[126]
[126] Others interpret the name to mean mount of the flood. The name has been resurrected for the name of the largest city in the modern state of Israel Tel Aviv.
For seven days he sat there astonished. Keil understands the term to mean motionless and dumb. This was a time for reflection, meditation and readjustment. Various explanations of the seven days have been given. This was the period of prescribed mourning in certain periods of Old Testament history (Job. 2:13). The period for the consecration of a priest was also seven days (Lev. 8:33). Thus Ezekiel may have regarded this period as his time of personal consecration to the prophetic office. The simplest explanation, however, is that Ezekiel was waiting for further instruction which he subsequently received. There would then be no particular significance in the number seven.
Fuente: College Press Bible Study Textbook Series
10, 11. The repetition of the commands Receive hear go shows the hesitancy of the prophet. The repetition of the statement Thus saith the Lord is both a warning and an encouragement. It warns the prophet of the awful sin of disobedience; it encourages him: because any message that comes directly from the Lord Jehovah a man ought to be willing to deliver to the people, whether they will listen to it or not.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Moreover he said to me, “Son of man, all my words that I shall speak to you, receive in your heart and hear with your ears, and go, get you to the captivity, to the children of your people, and speak to them and tell them, ‘Thus says the Lord Yahweh’, whether they will hear, or whether they will forbear.” ’
Again there is the stress on the fact that he is going in the name of the Lord Yahweh, and with words he has received from Him. We can only truly be strong when we go with His words. He must receive those words in his heart so that they become a part of him, and hear them with his ears so that he himself responds to them.
So firstly he was again told that he must receive and absorb God’s words. Then that he must go to those who were in captivity with him in Babylonia, declaring those words with a ‘thus says the Lord Yahweh’. And he must do it whether they would listen or not.
All these words were spoken following the vision, possibly with silent periods in between as he strove to come to grips with the vision and with the scroll he had seen. God was building up his ability to continue against all the odds, and hardening him to face the inevitable.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 3:10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.
Ver. 10. Son of man, all my words receive in thine heart, &c. ] This is to eat the roll, to turn it in succum et sanguinem, that it may surely nourish. See on Eze 3:1-3 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
all My words.See note on Eze 2:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 3:10-15
Eze 3:10-15
“Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thy heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah, whether they will hear, or whether they will forbear.
“Then the Spirit lifted me up, and I heard behind me the voice of a great rushing, saying, Blessed be the glory of Jehovah from his place. And I heard the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing. So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit; and the hand of Jehovah was strong upon me. Then I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and to where they dwelt; and I sat there overwhelmed among them seven days.”
EZEKIEL COMES TO TEL-ABIB (Eze 3:10-15)
“All my words that I shall speak unto thee …” (Eze 3:10). The emphasis here should be upon the word “all.” Even as the apostle Paul obeyed God in that he declared “the whole counsel of God” to mankind, Ezekiel was commissioned of God to do exactly the same thing. “The prophet was not to pick and choose out of the message, but was to deliver `all the counsel of God’ (Act 22:27).
“Go, get thee to them of the captivity …” (Eze 3:11) In Eze 3:4, we noted that Ezekiel’s commission was to “the house of Israel”; but here he was commanded to go to the captives. This was in no sense whatever a change in the commission. “For all practical purposes, the exiles were the house of Israel.
Yes, part of the Israelites would return to Egypt, namely, the conspirators who murdered Gedaliah and took Jeremiah there to die; and there was another residue of the once powerful Ephraim in Assyria; but to neither of those groups was any prophet ever sent. The destiny of the whole Chosen People and the entire hope of the ultimate salvation of the human race were centered right there in Babylon in the hearts of the captive “remnant.”
However, as Bruce pointed out, not any of the house of Israel was omitted from God’s purpose, “Because the writing of the book would make God’s message available to the whole nation,” wherever individuals might chance to have lived.
“Go, get thee unto thy people …” (Eze 3:11). Note that God did not here say, “unto my people,” but “unto thy people.” The apostasy of Israel was so complete that God no longer recognized them as his people, thus fulfilling the prophecy of Hosea, “I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more” (Hos 9:15).
“Blessed be the glory of Jehovah from his place …” (Eze 3:12). This is one of the most significant lines in Ezekiel. It proves that the glory of Jehovah, symbolized by that rushing mighty sound that accompanied the living creatures, the wings and the wheels, was no longer in the temple at Jerusalem. “The words, `from his place,’ are not a reference to the sanctuary in Jerusalem, which Jehovah had forsaken, but to some region here thought of as `in the north’ (see note on Eze 1:4, above).
It seems that from the fact of Ezekiel’s hearing all of this tremendous symbol of God’s glory “behind him,” that he had turned to face Tel-abib, whither the Spirit had commanded him to go.
The New Testament tells us at what time the glory of God returned, not to any kind of a literal temple, but to the true and mystical Temple of God, which is the holy Church of Jesus Christ. It occurred on Pentecost, where once again the forked flames as of fire and the rushing sound of a mighty wind endowed the apostles of Christ the true princes of the Church of God with the baptism of the Holy Spirit and ushered in the Christian dispensation of the grace of God.
“The Spirit lifted me up …” (Eze 3:12). “We are not to suppose that the prophet was miraculously transported from one place to another; he was here guided by God’s Spirit to go to his countrymen.”
“I went in bitterness, in the heat of my spirit; and the hand of Jehovah was strong upon me …” (Eze 3:14). Why this bitterness? Was it the terrible content of the message Ezekiel was ordered to deliver? Was it the sudden realization of the extreme difficulty of his assignment? Was it the poverty and wretchedness of the captives in their Babylonian dwelling place; or was it the drastic change in the life-style for Ezekiel himself? Bunn believed that, “It was the totality of all these things. It was here with Ezekiel as with Jesus in Gethsemane. The awesome cup would not pass from him; it contained all of the world’s woe, sin, despair, hopelessness, and shame.”
Whatever the cause of Ezekiel’s bitterness, he was overwhelmed when he came to Tel-abib; and it appears to have taken a full week for him to get over it.
“Then I came to them of the captivity at Tel-abib …” (Eze 3:15). Both Plumptre and Keil understand this as the first event of Ezekiel’s ministry, rather than as the concluding phase of his commissioning; but we prefer the viewpoint of Dummelow that sees in the remainder of this chapter the concluding part of the commission. See enumeration of these three phases in Ezekiel 2.
“Tel-abib …” (Eze 3:15). Barnes, Bruce, and other scholars give the meaning of this word as “mound of green ears” or “mound of ears of corn”; but more recent studies on this name indicate that it meant “mound of the storm flood, or “hill of the deluge If such meanings are in the name, it would appear that a memory of the Great Deluge itself may be preserved in the name of this mound. It seems also to have been a very fertile and productive place.
“I sat there overwhelmed among them seven days …” (Eze 3:15). There certainly seems to have been some tragic condition in the captives themselves which produced this reaction by Ezekiel. This period of silence in the presence of grief, suffering, or disaster was universally observed by comforters in ancient times. A good example of this is seen in the case of the friends of Job who came and sat with him, saying nothing at all.
Fuente: Old and New Testaments Restoration Commentary
receive: Eze 3:1-3, Eze 2:8, Job 22:22, Psa 119:11, Pro 8:10, Pro 19:20, Luk 8:15, 1Th 2:13, 1Th 4:1
Reciprocal: Exo 7:2 – General Jer 1:9 – Behold Jer 1:17 – and speak Jer 15:19 – let them Jer 19:2 – and proclaim Jer 26:2 – all the words Eze 2:1 – Son Eze 2:5 – whether Eze 2:7 – thou Amo 8:2 – the end Mat 11:14 – if
Fuente: The Treasury of Scripture Knowledge
Eze 3:10, God communicated with Jeremiah for the purpose of inspiration in the form of speaking as well as by giving him the sense of it in his mind.
Fuente: Combined Bible Commentary
3:10 Moreover he said to me, Son of man, all my words that I shall speak to thee {c} receive in thy heart, and hear with thy ears.
(c) He shows what is meant by the eating of the book, which is that the ministers of God may speak nothing from themselves, but only that which they have received from the Lord.
Fuente: Geneva Bible Notes
The Lord Yahweh instructed Ezekiel further to take to heart all that He would tell him and to listen closely to Him. He was to go to the Jewish exiles and relay God’s messages whether they paid attention or not.
God’s word must become a part of the messenger before he or she can go and speak to others about it (cf. Eze 3:1; Ezr 7:10).
"The most difficult task of a prophet is to change people’s minds. This means pulling up the weeds of false theology and planting the good seed of the Word of God. It also means tearing down the flimsy thought structures that false prophets build and constructing in their place lasting buildings on solid foundations of truth (. . . 2Co 10:3-6)." [Note: Wiersbe, p. 164.]