EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Introduction

Ezekiel 3:16 begins with a standard prophetic word formula (c. 50 times) that will become familiar as we progress through the book: ‘the word of the Lord came unto me saying.’ It next occurs at 6:1 which would suggest that that 3:16-5:17 is one unit. This unit consists of several addresses by YHWH to Ezekiel and also includes a couple of Ezekiel’s reactions/responses to YHWH’s words (3:16; 4:14).

3:16-21 The Watchman Parable

After a seven day period of stunned anticipation Ezekiel receives a message from the Lord informing him that he has been given the specific role of watchman to the house of Israel. The parable of Ezekiel as a watchman occurs in two chapters of the book (3:17-21 and 33:1-9) but falls into three parts:

Part 1 – Found only in chapter 33.

1 Again the word of the LORD came unto me, saying,
2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:
3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.
6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. Ezekiel 33:1-6

Part 2 – Found in both chapter 3 and chapter 33

16 And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:16-21 and also 33:7-9

PART 3 – Found only in chapter 3.

20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:20-21

In this article we shall only deal with material found in Ezekiel 3:16-21.

Speaking in the first person the Lord addresses Ezekiel not by name but as ‘mortal’ and makes him watchman for the house of Israel. In ancient times, a watchman patrolled the walls of a city (2 Sam 18:24-27; 2 Kgs 9:17-20) and was responsible for keeping guard and for alerting the citizens to approaching dangers. Similarly, Ezekiel is appointed by the Lord as a spiritual watchman for the ‘house of Israel.’ Whenever he hears a message from YHWH it is his responsibility to convey that message and warn the people about impending consequences (3:17).

The Weight of Prophetic Responsibility – Illustrating the Prophet’s Task as a Watchman and the Consequences of Silence

In vv.18-21 YHWH introduces the idea of prophetic responsibility and elaborates on the role of watchman by outlining various scenarios involving a word from the Lord (‘when I say’) and possible prophetic responses to it. It is notable that YHWH does not use military style language (Isa 21:6-8; Jer 6:17), which one might expect, when expanding upon the role of watchman but rather expresses himself in legal terms more appropriate to the courtroom. The language is that of a judge addressing ‘the wicked man’ (in the second person ‘you’) while pronouncing the death sentence upon him: ‘When I say unto the wicked, Thou shalt surely die’ (3:18).

Four cases are set out in two sets of two. The grammar is not quite parallel but the meaning is. In each of the two sets we have one example of the prophetic watchman not fulfilling his role and one example of him fulfilling that role, and the consequences of each.

Case 1 (3:18) The prophet is made aware that the death sentence has been passed but does not warn the wicked man. The consequences are two-fold: a) the wicked man will die in his sin. b) the prophet will be held responsible for the wicked man’s death, because he failed to warn him.

Case 2 (3:19) The prophet is made aware that the death sentence has been passed and does warn the wicked man, who does not turn from his sin. The consequences are two-fold: a) the wicked man will die in his sin. b) the life of the prophet will be preserved.

Case 3 (3:20) ‘The righteous man’ turns from his righteousness and commits iniquity and the prophet does not warn him. The consequences are two-fold: a) The man’s former righteousness will not be remembered so he will die in his sin. b) because he did not warn the man the prophet will be held responsible for his death.

Case 4 ((3:21) The prophet warns the righteous man not to sin and the righteous man does not sin. The consequences are two-fold: a) the righteous man will live. b) the prophet’s life is preserved.

In summary, Ezekiel 3:16-21 depicts the prophet’s role as a watchman, emphasizing the weighty responsibility of delivering God’s warnings and messages to the people. Ezekiel’s task as a watchman is to ensure that he communicates to the people exactly what he hears from YHWH. The warnings will be solemn. What Ezekiel will be announcing is a legal decision that has already been taken and will not be revoked.

3:22-27 EZEKIEL’S CONFINEMENT AND DUMBNESS

In 3:22-23 we have Ezekiel as narrator introducing a series of three messages from YHWH, all of which begin with the words: ‘And thou, o son of man’ (3:25; 4:1; 5:1). The first message (3:24b-27) reveals to him further information about the conduct of his ministry. The second (4:1-17) orders him to symbolically represent the siege of Jerusalem and in the third (5:1-17) he is told to symbolically represent the fate of the inhabitants after fall of the city.

A Valley Encounter: The Glory of YHWH Revisited – Ezekiel’s Solitude and the Renewal of Divine Encounter

Ezekiel records (vv.22-24) that he was told to leave the Israelites among whom he found himself and go out into the solitude of a valley, presumably near Tel-Abib (3:15). When he had complied with this instruction the glory of YHWH appeared to him just as it had in his inaugural vision by the river of Chebar (1:1-3:14).

Bound with Cords: The Symbolism of Confinement

Again (see 2:2) the spirit enters him and sets him on his feet, telling him that he is to go back to his house and remain shut up there. Using the ‘son of man’ formula the spirit proceeds to emphasize the strictness of this confinement using the imagery of being bound with cords. As a result Ezekiel will not be able to go out among the people, they will have to come to him (8:1; 14:1; 20:1; 33:30). Although the text says that ‘they’ will bind Ezekiel it is generally understood that the binding will be done by YHWH, especially in light of 4:8. It is not the action of the Israelites.

Silenced Tongue: Understanding the Impact of Muteness on the Prophet’s Role

In vv. 26-27 Ezekiel is informed that his tongue will cleave to the roof of his mouth with the result that he will be speechless except when YHWH commands him to speak. Even then he will only be able to say what YHWH wants him to say and must begin his messages with ‘Thus saith the Lord God.’ The purpose/result of Ezekiel’s dumbness is that he will not be ‘a reprover’ to rebellious Israel.’ What is meant by ‘one who chides,’ ‘one who rebukes’ (compare Prov 9:7; 24:25; 25:12; 28:23)?

Some suggest that the idea of a reprover here is a legal concept. To reprove may perhaps mean to conduct a legal case (Job 40:2), or to preside or arbitrate at a trial (Job 9:33 daysman) and thus ensure a fair hearing. Trials took place at the gate of a city, which is where the reprover would exercise his role (Isa 29:21; Amos 5:10). This view seems to fit well what we have said about vv.16b-21 where the role of the watchman is expressed in legal terms.

The legal dispute in view is therefore that between YHWH and Israel. Ezekiel is not permitted to become involved. He is confined to his house and cannot go out among the people or sit with the elders at the city gate. He cannot see what is going on and react to it but can only speak what he is told to say by YHWH. He is dumb and therefore cannot exercise a mediatorial role between YHWH and Israel. He cannot intercede for them because the trial is already over, No negotiation or dialogue is possible. Communication is only one way; from YHWH to Israel. The decision has been made and the verdict pronounced. Ezekiel’s role is to proclaim the coming judgement.

Ezekiel’s Silent Years

Three passages refer to the onset of Ezekiel’s dumbness and its removal (3:22-27; 24:25-27; 33:21-22). The chronology of the book of Ezekiel would indicate that the limitations of confinement and the state of silence imposed upon him by the Lord may have lasted from the time of his call (c. 593 BCE) for a period of about seven years; ending only the evening prior to Ezekiel hearing the news (from a refugee one year following the event i.e. 585 BCE) that his prophecies of judgment have been fulfilled by the destruction of Jerusalem by the Babylonians (586 BCE).

²¹ And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
²² Now the hand of the LORD was upon me in the evening, before he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21-22

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15