Ezekiel 3:27
But when I speak with you, I will open your mouth, and you are to tell them, 'This is what the Lord GOD says.' Whoever listens, let him listen; and whoever refuses, let him refuse, for they are a rebellious house.
But when I speak to you
This phrase emphasizes the divine initiative in communication. The Hebrew root for "speak" is דָּבַר (dabar), which implies not just casual conversation but authoritative declaration. In the context of Ezekiel's prophetic ministry, it underscores that the prophet's words are not his own but are directly from God. This divine communication is a hallmark of prophetic authenticity, reminding us that true prophecy originates from God’s will and timing.

I will open your mouth
The imagery of God opening Ezekiel's mouth signifies empowerment and divine enablement. In the ancient Near Eastern context, a prophet's ability to speak was often seen as a direct result of divine intervention. This phrase assures Ezekiel that his prophetic mission is undergirded by God's power, reinforcing the idea that God equips those He calls. It also serves as a reminder that human limitations are overcome by divine provision.

and you are to tell them
This directive highlights the responsibility of the prophet to convey God's message. The Hebrew verb for "tell" is אָמַר (amar), which means to say or declare. It implies a duty to communicate clearly and faithfully. Ezekiel's role is not to alter or withhold the message but to deliver it as received. This reflects the broader biblical principle that God's messengers are stewards of His word, accountable for its accurate transmission.

‘This is what the Lord GOD says.’
This phrase is a formal introduction to a divine oracle, often used by prophets to assert the authority of their message. The title "Lord GOD" combines the Hebrew names Adonai (Lord) and Yahweh (GOD), emphasizing both God's sovereignty and His covenantal relationship with Israel. It serves as a reminder that the message is not from Ezekiel but from the ultimate authority, the Creator and Sustainer of all.

Whoever will listen, let him listen
This call to listen is an invitation to obedience and receptivity. The Hebrew verb שָׁמַע (shama) means to hear with attention and intention to act. It reflects the biblical theme that hearing God's word requires a response. In the context of Ezekiel's audience, it challenges them to move beyond mere auditory reception to active compliance, highlighting the importance of heeding divine instruction.

and whoever will refuse, let him refuse
This phrase acknowledges human agency and the reality of rejection. The Hebrew verb חָדַל (chadal) means to cease or desist, indicating a conscious decision to reject. It underscores the biblical truth that while God offers His word to all, He respects human freedom to accept or reject it. This dual possibility of acceptance or refusal highlights the seriousness of the prophetic message and the consequences of each choice.

for they are a rebellious house
This concluding phrase identifies the audience's spiritual condition. The Hebrew word for "rebellious" is מְרִי (meri), which conveys defiance and resistance against authority. The term "house" refers to the collective identity of Israel as God's covenant people. This characterization serves as both a diagnosis and a warning, reminding the audience of their history of disobedience and the need for repentance. It also underscores the persistent grace of God, who continues to speak to a wayward people.

Persons / Places / Events
1. Ezekiel
A prophet called by God to deliver His messages to the Israelites during their exile in Babylon. Known for his visions and symbolic acts.

2. The Lord GOD
The sovereign and covenant-keeping God of Israel, who communicates His will through His prophets.

3. The Israelites
Specifically referred to as a "rebellious house," they are the people of God who are in exile due to their disobedience and idolatry.

4. Babylon
The place of exile for the Israelites, representing both physical and spiritual captivity.

5. Prophetic Commission
The event where God commissions Ezekiel to speak His words to the people, emphasizing the importance of obedience to God's message.
Teaching Points
Divine Authority in Prophetic Speech
God is the ultimate source of truth, and His words carry authority. When God opens Ezekiel's mouth, it signifies that the message is not Ezekiel's but God's.

Human Responsibility to Respond
The phrase "whoever will listen, let him listen" underscores the responsibility of individuals to respond to God's message. It is a call to active listening and obedience.

The Reality of Rebellion
The description of Israel as a "rebellious house" serves as a warning against hard-heartedness and the consequences of ignoring God's word.

The Role of the Prophet
Ezekiel's role is to faithfully deliver God's message, regardless of the people's response. This teaches the importance of faithfulness in ministry.

God's Sovereignty in Communication
God chooses when and how to communicate His message, demonstrating His control over revelation and the unfolding of His plans.
Bible Study Questions
1. How does Ezekiel's role as a prophet in a rebellious context challenge our understanding of faithfulness in difficult circumstances?

2. In what ways can we ensure that we are actively listening to God's word in our daily lives?

3. How does the concept of divine authority in Ezekiel's message apply to the way we view Scripture today?

4. What are some modern examples of "rebellious houses," and how can we respond to them with truth and love?

5. How can we discern when God is opening our mouths to speak His truth, and what steps can we take to prepare for such moments?
Connections to Other Scriptures
Isaiah 6
Similar to Ezekiel's commission, Isaiah is called to speak to a people who will be unresponsive, highlighting the theme of prophetic ministry amidst rebellion.

Jeremiah 1
Jeremiah's call to be a prophet to the nations, where God assures him that He will put His words in Jeremiah's mouth, paralleling Ezekiel's experience.

Matthew 13
Jesus speaks in parables, indicating that those who have ears to hear will understand, echoing the idea of selective listening and response to God's message.
The Silenced Prophet, a CalamityJ.D. Davies Ezekiel 3:22-27
The Temporary Suspension of the Active Ministry of the ProphetW. Jones Ezekiel 3:24-27
Dumbness Sad SpeechJ.R. Thomson Ezekiel 3:26, 27
The Silent SystemR. Cecil.Ezekiel 3:26-27
The Word of God not to be AlteredEzekiel 3:26-27
People
Ezekiel
Places
Chebar, Tel-abib
Topics
Ear, Ears, Forbear, Forbearer, Forbeareth, Forbears, Hast, Hearer, Heareth, Hears, Listen, Mouth, Open, Rebellious, Refuse, Refuses, Says, Shut, Sovereign, Speak, Speaking, Talk, Thus, Uncontrolled
Dictionary of Bible Themes
Ezekiel 3:26-27

     6223   rebellion, of Israel

Library
Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety
Augustus Neander—Light in the Dark Places

Boniface, Apostle of the Germans.
BONIFACE, or Winfried, as they called him in Anglo-Saxon, born at Crediton in Devonshire, in 680, deserves to be honoured as the father of the German Church, although he was by no means the first who brought the seeds of the Gospel to Germany. Many had already laboured before him; but the efforts which had been made here and there did not suffice to secure the endurance of Christianity amongst the many perils to which it was exposed. Christianity needs to be linked with firm ecclesiastical institutions,
Augustus Neander—Light in the Dark Places

Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know
John Bunyan—The Works of John Bunyan Volumes 1-3

The Servant's Inflexible Resolve
'For the Lord God will help Me; therefore shall I not be confounded: therefore have I set My face like a flint.'--ISAIAH l. 7. What a striking contrast between the tone of these words and of the preceding! There all is gentleness, docility, still communion, submission, patient endurance. Here all is energy and determination, resistance and martial vigour. It is like the contrast between a priest and a warrior. And that gentleness is the parent of this boldness. The same Will which is all submission
Alexander Maclaren—Expositions of Holy Scripture

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration:
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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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