The word of the LORD
This phrase signifies a divine communication, a message directly from God. In Hebrew, "word" is "dabar," which implies not just a spoken word but an active, dynamic force. The "word of the LORD" is a recurring theme throughout the Bible, emphasizing the authority and power of God's communication. Historically, prophets like Ezekiel were conduits for God's messages, serving as His mouthpiece to the people. This phrase underscores the seriousness and divine origin of the message that follows, reminding us of the importance of listening to and obeying God's word.

came to me
This indicates a personal and direct revelation to Ezekiel. The Hebrew verb "hayah" is used here, suggesting an event or occurrence, emphasizing that this was not a mere thought or idea but a significant, divine encounter. The phrase highlights the intimate relationship between God and His prophets, where God chooses specific individuals to deliver His messages. It also reflects the personal nature of God's communication, as He reaches out to individuals to convey His will and purpose.

saying
This word introduces the content of the divine message. In Hebrew, "amar" is used, which is a common verb for speaking or saying. It sets the stage for the specific instructions or revelations that God is about to impart. The use of "saying" indicates that what follows is not just a narrative but a direct quotation from God, carrying His authority and requiring the attention and response of the listener. This word serves as a transition from the introduction of the divine message to its actual content, preparing the audience for the weight and significance of what is to be communicated.

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 words to the Israelites, emphasizing personal responsibility and repentance.

2. The LORD (Yahweh)
The covenant God of Israel, who communicates directly with Ezekiel. Yahweh's messages through Ezekiel often focus on justice, individual responsibility, and the hope of restoration.

3. The Israelites
The primary audience of Ezekiel's prophecies. They are in exile in Babylon due to their collective disobedience and idolatry, and they are being called to personal accountability.

4. Babylon
The place of exile for the Israelites. It serves as the backdrop for Ezekiel's prophecies and the context in which the Israelites must understand their relationship with God.

5. The Exile
A significant event in Israel's history, marking a period of punishment and reflection. It is a time when God communicates through prophets like Ezekiel to guide and correct His people.Personal Responsibility
God holds each individual accountable for their own actions. We cannot blame our circumstances or heritage for our spiritual state.

Repentance and Change
The call to repentance is personal. Each person must turn from their own sins and seek God's forgiveness.

God's Justice
God's justice is fair and impartial. He judges each person according to their own deeds, not the deeds of others.

Hope in Restoration
Even in exile, there is hope for restoration. God desires to restore those who turn back to Him with a sincere heart.

The Role of Prophets
Prophets like Ezekiel serve as God's messengers, calling people to accountability and offering hope for those who repent.Verses 1, 2. - What mean ye, that ye use this proverb, etc.? Another and entirely different section opens, and we see at once from what it started. Ezekiel had heard from the lips of his countrymen, and had seen its working in their hearts, the proverb (already familiar to him, it may be, through Jeremiah 31:29) with which they blunted their sense of personal responsibility. They had to bear the punishment of sins which they had not committed. The sins of the fathers were visited, as in Exodus 20:5; Exodus 34:7; Leviticus 26:39, 40; Numbers 14:18; Deuteronomy 5:9, upon the third and fourth generations. Manasseh and his people had sinned, and Josiah and his descendants and their contemporaries had to suffer for it. The thought was familiar enough, and the general law of the passages above referred to was afterwards applied, as with authority, to what was then passing (2 Kings 23:26; 2 Kings 24:3). Even Jeremiah recognized it in Lamentations 5:7 and Jeremiah 15:4, and was content to look, for a reversal of the proverb, to the distant Messianic time of the new covenant (Jeremiah 31:29-31). The plea with which Ezekiel had to deal was therefore one which seemed to rest on the basis of a Divine authority. And that authority was confirmed by the induction of a wide experience. Every preacher of righteousness in every age has to warn the evil doer that he is working evil for generations yet unborn, to whom he transmits his own tendencies, the evil of his own influence and example. It is well that he can balance that thought with the belief that good also may work in the future with a yet wider range and mightier power (Exodus 20:5). Authority and experience alike might seem to favour the plea that the fathers had eaten sour grapes, and the children's teeth were set on edge. Ezekiel was led, however, to feel that there was a latent falsehood in the plea. In the depth of his consciousness there was the witness that every man was personally responsible for the things that he did, that the eternal righteousness of God would not ultimately punish the innocent for the guilty, he had to work out, according to the light given him, his vindication of the ways of God to man, to sketch at least the outlines of a theodicy. Did he, in doing this, come forward as a prophet, correcting and setting aside the teaching of the Law? At first, and on a surface view, he might seem to do so. But it was with him as it was afterwards with St. Paul He "established the Law" in the very teaching which seemed to contradict it. He does not deny (it would have been idle to do so) that the sins of the fathers are visited upon the children, i.e. affect those children for evil. What he does is to define the limits of that law. And he may have found his starting point in that very book which, for him and his generation, was the great embodiment of the Law as a whole. If men were forbidden, as in Deuteronomy 24:16, to put the children to death for the sins of the fathers; if that was to be the rule of human justice, - the justice of God could not be less equitable than the rule which he prescribed for his creatures. It is not without interest to note the parallelism between Ezekiel and the Greek poet who was likest to him, as in his genius, so also in the courage with which he faced the problems of the universe. AEschylus also recognizes ('Agam.,' 727-756) that there is a righteous order in the seeming anomalies of history. Men might say, in their proverbs, that prosperity as such provoked the wrath of the gods, and brought on the downfall of a "woe insatiable;" and then he adds -

"But I, apart from all,
Hold this my creed alone." And that creed is that punishment comes only when the children reproduce the impious recklessness of their fathers. "Justice shines brightly in the dwellings of those who love the right, and rule their life by law." Into the deeper problem raised by the modern thought of inherited tendencies developed by the environment, which itself originates in the past, it was not given to Ezekiel or AEschylus to enter.

Parallel Commentaries ...

Then the word
דְבַר־ (ḏə·ḇar-)
Noun - masculine singular construct
Strong's 1697: A word, a matter, thing, a cause

of the LORD
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

came
וַיְהִ֥י (way·hî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

to me,
אֵלַ֥י (’ê·lay)
Preposition | first person common singular
Strong's 413: Near, with, among, to

saying,
לֵאמֹֽר׃ (lê·mōr)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 559: To utter, say


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OT Prophets: Ezekiel 18:1 The word of Yahweh came to me (Ezek. Eze Ezk)