Ezekiel 2:10
which He unrolled before me. And written on the front and back of it were words of lamentation, mourning, and woe.
And He spread it before me
This phrase indicates a divine action, where God Himself is revealing something significant to Ezekiel. The Hebrew root for "spread" is "פָּרַשׂ" (paras), which can mean to unfold or display. This act of spreading signifies the openness and transparency of God's message. In a historical context, scrolls were often unrolled to reveal their contents, symbolizing the unveiling of divine truth. The act of God spreading the scroll before Ezekiel emphasizes the importance and urgency of the message being delivered.

and it was written on the front and back
The detail that the scroll was written on both sides is significant. In ancient times, scrolls were typically written on one side due to the texture of the papyrus or parchment. A scroll written on both sides indicates a fullness or completeness of the message, suggesting that nothing is left out. This could symbolize the comprehensive nature of God's judgment and the thoroughness of His communication. Theologically, it underscores the idea that God's word is all-encompassing and leaves no room for misunderstanding.

And it contained words of lamentation, mourning, and woe
The content of the scroll is described with three powerful terms: "lamentation," "mourning," and "woe." The Hebrew words used here are "קִינָה" (qinah) for lamentation, "אֵבֶל" (evel) for mourning, and "הוֹי" (hoy) for woe. These words convey a deep sense of sorrow and impending judgment. "Lamentation" refers to a dirge or a song of sorrow, often associated with funerals or great loss. "Mourning" indicates a period of grief and reflection, a response to the recognition of sin and its consequences. "Woe" is an expression of distress and impending doom, often used by prophets to announce divine judgment. Together, these words paint a picture of the severe and somber message that Ezekiel is tasked with delivering. Historically, this reflects the dire situation of Israel at the time, facing the consequences of their rebellion against God. Spiritually, it serves as a warning to all believers about the seriousness of sin and the reality of divine justice.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, called by God to deliver His messages to the Israelites.

2. God
The divine author of the scroll, communicating His message through Ezekiel.

3. Scroll
A symbolic object representing God's message of judgment and lamentation to the people of Israel.

4. Babylonian Exile
The historical context in which Ezekiel prophesied, a period of great suffering and reflection for the Israelites.

5. Israelites
The audience of Ezekiel's prophecies, experiencing the consequences of their disobedience to God.
Teaching Points
The Weight of God's Message
The scroll written on both sides signifies the completeness and seriousness of God's message. We must approach God's Word with reverence and readiness to respond.

The Reality of Judgment
The contents of the scroll—lamentations, mourning, and woe—remind us of the reality of God's judgment. It calls us to examine our lives and repent where necessary.

God's Sovereignty in Revelation
God chooses to reveal His messages to His prophets. We should seek to understand and apply His revelations in our lives through prayer and study.

Hope Amidst Judgment
While the scroll contains messages of woe, it also points to the hope of restoration for those who turn back to God. We should hold onto hope and encourage others to seek God's mercy.

The Role of the Prophet
Ezekiel's role as a messenger of difficult truths challenges us to speak God's truth in love, even when it is uncomfortable or unwelcome.
Bible Study Questions
1. How does the imagery of the scroll in Ezekiel 2:10 enhance our understanding of the seriousness of God's message?

2. In what ways can we see the themes of lamentation and woe in our world today, and how should we respond as Christians?

3. How does the concept of divine judgment in Ezekiel relate to the New Testament teachings on judgment and grace?

4. What can we learn from Ezekiel's obedience to God's call, and how can we apply this to our own lives?

5. How do the themes in Ezekiel 2:10 connect with the hope of redemption found in other parts of Scripture, and how can this hope influence our daily walk with God?
Connections to Other Scriptures
Revelation 5:1-5
The scroll in Ezekiel parallels the scroll in Revelation, both containing divine messages of judgment and redemption.

Jeremiah 36
Jeremiah's scroll of judgment against Judah, similar in theme to Ezekiel's scroll.

Lamentations 1:1-5
The book of Lamentations echoes the themes of mourning and woe found in Ezekiel's scroll.

Isaiah 29:11-12
The sealed scroll in Isaiah represents a message from God that is not understood by the people, similar to the unreadable nature of Ezekiel's scroll until it is revealed.
Ministers Exposed to Corruption by Their PeopleN. Emmons, D. D.Ezekiel 2:8-10
The Bible: a Record of Human SorrowsU. R. Thomas.Ezekiel 2:8-10
The God-Made MinisterA. Whyte, D. D.Ezekiel 2:8-10
People
Ezekiel, Israelites
Places
Chebar
Topics
Behind, Front, Grief, Lament, Lamentation, Lamentations, Moaning, Mourning, Open, Recorded, Sides, Sorrow, Spread, Spreadeth, Therein, Trouble, Within, Wo, Woe, Writing, Written
Dictionary of Bible Themes
Ezekiel 2:9-10

     5899   lament

Library
Endurance of the World's Censure.
"And thou, son of man, be not afraid of them; neither be afraid of their words, though briars and thorns be with thee, and thou dost dwell among scorpions; be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house."--Ezekiel ii. 6. What is here implied, as the trial of the Prophet Ezekiel, was fulfilled more or less in the case of all the Prophets. They were not Teachers merely, but Confessors. They came not merely to unfold the Law, or to foretell the Gospel,
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have
Saint Gregory the Great—the Epistles of Saint Gregory the Great

St. Malachy Becomes Bishop of Connor; He Builds the Monastery of iveragh.
16. (10). At that time an episcopal see was vacant,[321] and had long been vacant, because Malachy would not assent: for they had elected him to it.[322] But they persisted, and at length he yielded when their entreaties were enforced by the command of his teacher,[323] together with that of the metropolitan.[324] It was when he was just entering the thirtieth year of his age,[325] that he was consecrated bishop and brought to Connor; for that was the name of the city through ignorance of Irish ecclesiastical
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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