Ezekiel 21:1
And the word of the LORD came to me, saying,
Then
The word "then" serves as a temporal marker, indicating a continuation or sequence in the narrative. It suggests that what follows is a direct consequence or development from previous events. In the context of Ezekiel, this word underscores the ongoing communication between God and the prophet, emphasizing the immediacy and relevance of God's message to the current situation of Israel. Historically, this period was marked by turmoil and impending judgment, making the timing of God's word crucial for the people.

the word
In Hebrew, "word" is "dabar," which signifies not just a spoken word but an active, dynamic force. In the biblical context, "dabar" often conveys God's creative and authoritative power. The "word" of the LORD is not merely informative but transformative, carrying the weight of divine authority and purpose. It is through His word that God reveals His will and enacts His plans, reminding us of the power and reliability of Scripture in our lives.

of the LORD
The term "LORD" is translated from the Hebrew "YHWH," the sacred and personal name of God. This name is deeply significant, representing God's eternal, self-existent nature and His covenant relationship with His people. The use of "LORD" here emphasizes that the message Ezekiel receives is not from a distant deity but from the covenant-keeping God who is intimately involved with His people. It reassures believers of God's faithfulness and His active role in guiding and correcting His people.

came
The word "came" indicates movement and arrival, suggesting that the word of the LORD is not static but actively seeks out the prophet. This reflects the initiative of God in reaching out to humanity, demonstrating His desire to communicate and engage with His creation. It is a reminder of God's proactive love and His willingness to guide us through His word, even when we may not be seeking Him.

to me
The phrase "to me" personalizes the message, highlighting Ezekiel as the chosen recipient of God's revelation. It underscores the personal nature of God's communication, as He speaks directly to individuals to convey His will. For Ezekiel, this personal address signifies his role as a prophet and intermediary between God and the people. It reminds us that God knows us individually and desires a personal relationship with each of us, calling us to listen and respond to His voice.

saying
The word "saying" introduces the content of God's message, preparing the reader for the divine revelation that follows. It signifies that what is about to be communicated is not merely human opinion but the authoritative declaration of God. This word serves as a transition from the introduction to the substance of the prophecy, inviting us to pay close attention to the words of the LORD. It challenges us to approach Scripture with reverence and readiness to hear and obey God's voice.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, Ezekiel is the recipient of God's message. His role is to convey God's warnings and judgments to the people of Israel.

2. The LORD (Yahweh)
The covenant God of Israel, who communicates His will and judgments through His prophets. In this context, He is delivering a message of impending judgment.

3. Babylonian Exile
The historical backdrop of Ezekiel's prophecies, where the Israelites are in captivity in Babylon due to their disobedience to God.
Teaching Points
The Role of Prophets
Prophets are chosen by God to deliver His messages, often involving warnings and calls to repentance. Understanding their role helps us appreciate the seriousness of God's communication.

God's Sovereignty
The phrase "the word of the LORD came" underscores God's active involvement in history and His authority over nations and events.

Listening to God's Word
Just as Ezekiel received God's word, we are called to be attentive to God's voice through Scripture and the Holy Spirit.

Judgment and Mercy
While Ezekiel's message often involves judgment, it is also a call to repentance, reflecting God's desire for His people to return to Him.

Historical Context
Understanding the historical context of the Babylonian exile helps us grasp the gravity of the message and the faithfulness of God in fulfilling His promises.
Bible Study Questions
1. How does the role of Ezekiel as a prophet inform our understanding of how God communicates with His people today?

2. In what ways can we discern the "word of the LORD" in our own lives, and how should we respond when we believe God is speaking to us?

3. How does the historical context of the Babylonian exile enhance our understanding of the urgency and seriousness of Ezekiel's message?

4. What parallels can we draw between the messages given to Ezekiel and those given to other prophets like Jeremiah and Isaiah?

5. How can we apply the lessons of judgment and mercy found in Ezekiel's prophecies to our personal walk with God and our interactions with others?
Connections to Other Scriptures
Jeremiah 1:4-10
Similar to Ezekiel, Jeremiah receives the word of the LORD, highlighting the role of prophets as God's messengers.

Isaiah 6:8-10
Isaiah's calling as a prophet parallels Ezekiel's, emphasizing the theme of divine commissioning to deliver God's message.

2 Kings 24:10-16
Provides historical context for the Babylonian exile, which is the setting for Ezekiel's prophecies.
Irresistible SlaughterJ.D. Davies Ezekiel 21:1-17
People
Ammonites, Ezekiel
Places
Babylon, Jerusalem, Negeb, Rabbah
Topics
Saying
Dictionary of Bible Themes
Ezekiel 21:1-3

     1431   prophecy, OT methods

Library
Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

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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