Ezekiel 2:10Meaning & Commentary from the Church Fathers

Thus, Ezekiel was given a scroll to remind him of the impending judgments, while the apostles were entrusted with fire to cleanse and eliminate sin universally. Just as the Holy Spirit descended upon Christ at His baptism in the likeness of a dove—though not truly being a dove—He now appeared to the Apostles as fire, not as actual fire, but resembling the sound of a mighty wind that heralded the fiery tongues. Ezekiel received the prophetic gift not in flames, but through a scroll. What accounts for this contrast? The scroll given to Ezekiel contained lamentation and admonition directed toward Israel (Ezekiel 2:10).

‘And he filled the whole house.’ The sound of wind resembled a fountain of water; fire signifies abundance and strength. This was an experience unique to the apostles; prophets did not receive such a manifestation. For example, Ezekiel was given a scroll that he consumed, declaring, "and it was in my mouth as sweet as honey" (Ezekiel 3:3). In another instance, the hand of the Lord touched the lips of the prophet Jeremiah (Jeremiah 1:9). Yet here the action is performed directly by the Holy Spirit, thus equating Him with the Father and the Son. Additionally, the prophet mentions "weeping, and groaning, and woe" (Ezekiel 2:10). The prophets were indeed granted grace in the format of written texts and required vivid imagery, as their mission focused solely on their own nation. In contrast, the apostles were commissioned to engage with the entire world, reaching out to people they had never encountered.

This scroll, enveloped and sealed with text on both sides, was insurmountable, as none in heaven, on earth, or beneath the earth could open and decipher it, save for the Lion of the tribe of Judah, the root of David and Jesse. In the book of Revelation, John tells us that he consumed part of it (Rev. 5; Rev. 10)—not the entirety, but rather the beginning. For it is beyond human capacity to assimilate all the wisdom contained within this scroll. The Lord reveals its contents to the prophet, enabling him to comprehend it, while Isaiah refers to it as sealed for the faithless people (Is. 29). To this day, a veil remains over the Old Testament for the Jews. The text was inscribed on the front and the back—pertaining to future events and historical accounts on the exterior, while the interior relates to spiritual insights. The Psalmist declares, “All the descendants of the king’s daughter are within” (Ps. 44:14). Within its folds were written, both outwardly and inwardly, lamentation for those called to repentance, reminiscent of the grief expressed by Samuel and the Apostle Paul for Saul and the Corinthians they sought to save; songs for those worthy of divine testimony, to whom the Psalmist urged, “Sing to the Lord a new song” (Ps. 95:1; 97:1); and woe for those who fall into despair and, consumed by sin, turn away.

Yet she explained the scroll, symbolically rolled up, when she elucidated the hidden meaning: “The one who sows the good seed is the Son of Man; the good seed are the children of the kingdom; the tares are the children of the wicked one; the enemy who sowed them is the devil; the harvest is the end of the age; and the harvesters are the angels. Therefore, just as the tares are gathered and burned, so it will be at the end of the age” (Matthew 13:37-40). Thus, the scroll clarifies dark sayings when they are examined through deep insight. The Truth unveiled the scroll of teachings when it acted upon the disciples, as written: “Then He opened their understanding that they might comprehend the Scriptures” (Luke 24:46). It is noted that this scroll contains writing both internally and externally. The sacred text conveys allegory within and historical accounts outwardly. Internally, it speaks to the spiritual, while externally, it addresses the literal, aimed at the vulnerable. It promises the unseen internally while presenting the visible in line with its directives, addressing how to utilize earthly goods or how to renounce them willingly. One aspect addresses divine ordinances, while the other directs earthly conduct. The plainness of outward instructions contrasts with the complexities of inner truths. Therefore, it says, “He who stretches out the heavens like a curtain, and lays the beams of His chambers in the waters” (Psalm 103:2-3). What is signified by heaven if not Holy Scripture? From it emanate the sun of wisdom, the moon of knowledge, and the stars representing examples and virtues of the ancients. It stretches wide like a curtain because, conveyed through human authorship, it opens up as it is interpreted through the teachings presented to us. But what is signified by the waters if not the most holy presence of angels? It is written, “Let the waters above the heavens praise the name of the Lord” (Psalm 148:4-5). The Lord covers the magnificence of this heaven with waters, for the lofty truths of Scripture, those revealing the nature of the divine or eternal delights, are known only to angels. This heaven unfolds before us, yet its full majesty is veiled; some portions are made clear to us through spiritual revelation, while others remain hidden, known only to angels. Through spiritual discernment, we grasp a portion of this mysterious essence, possessing the assurance of the Holy Spirit; while we may not comprehend these truths entirely, we cherish them wholeheartedly, and from many spiritual insights already known, we are nourished by the sustenance of truth.

Thus, it is stated, “In that it is written, the front and the back;” for in the Holy Scripture, the strong receive the most profound and exalted truths, while we who are weak are provided with clear commandments. Therefore it is noted, “The mountains are high for the wild goats, but the rock is a refuge for the hare” (Psalms 103:18). Let those who have advanced in contemplation ascend to the mountains of understanding. And let the rock serve as a refuge for the hares; for we, though small and ensnared in our sinful thorns, though we cannot grasp lofty concepts, find salvation in the rock’s shelter—by our faith in Christ. Hence it is said to some, “But I determined not to know anything among you except Jesus Christ and Him crucified” (1 Cor. 2:2). It is as if He indicates, recognizing your inability to grasp the mysteries of His divinity, I spoke solely of the frailties of His humanity. Following this, it states that it was written about Him, “weeping, and a song, and sorrow.” The term “song” can signify both joyous and sorrowful expressions; however, aligning with the usage of Holy Scripture, which predominantly employs the term positively, we understand it here in a benevolent sense. For when Almighty God led His people through the Red Sea, “Then Moses and the children of Israel sang this song unto the Lord” (Ex. 14:31). And when David triumphed over his foes, “David spoke to the Lord the words of this song” (2 Sam. 22:1). Nonetheless, Solomon articulates that “like vinegar to the salt, so is he who sings songs to a heavy heart” (Proverbs 25:20). Just as vinegar poured onto salt causes it to bubble and froth, the corrupt soul, when admonished, becomes worse through correction, igniting unjust anger where it should instead receive restraint. Moreover, Jesus remarked about the ungrateful and despondent, “and he will not say, ‘Where is God my Maker, who gives songs in the night?’” (Job 35:10). A song in the night serves as solace during trials, embraced when, amid present afflictions, we find comfort in the promise of future joys. The Apostle points us to this nighttime song, declaring, “Rejoicing in hope, patient in tribulation” (Rom. 12:12). David cherished a song in the night when he proclaimed, “You are my refuge from my adversities; you are my joy; rescue me from those pursuing me” (Psalm 31:7). He who professes being surrounded by hardship yet calls God his joy indeed sings a nighttime song. Hence, Holy Scripture consistently employs the term “song” positively, and we must also understand it in this spirit here. Conversely, “woe” in Scripture typically denotes eternal lamentation rather than temporary sorrow. As it is written, “Woe to the wicked, for evil shall befall him according to his deeds” (Isaiah 3:11). Blessed Job articulates, “If I be wicked, woe unto me; but if I be righteous, I cannot lift myself up, for I am filled with shame” (Job 10:15). The righteous experience temporary affliction. Thus, the lamentation of which he spoke was differentiated from transient pain, affirming that both the righteous endure trials while the wicked face woe. The Truth states: “Woe to the world because of offenses” (Matt. 18:7); “Woe to you who laugh now, for you shall mourn” (Luke 6:25); “Woe to those who are with child and to those who nurse infants in those days” (Luke 21:23). Therefore, let us examine how these three are written in the Holy Book: weeping, song, and woe. Weeping signifies the repentance of sinners, while the song heralds the joys destined for the righteous. Woe depicts the condemnation of the wicked. Consequently, to cleanse your sins, read in this book what pertains to contrition: “Rend your heart and not your garments” (Joel 2:13). Additionally, “Let your laughter be turned into mourning, and your joy into heaviness” (James 4:9). To instill joy in hope of future bliss, recognize the songs of eternal praise inscribed within: “Blessed are those who dwell in Your house; they will still be praising You” (Psalm 83:5). As articulated by a wise person about the heavenly Jerusalem: “Its walls shall be adorned with precious stones and shall resound with praise” (Tob. 13:16-18). This song of our celestial homeland has been heralded by its inhabitants, who cried, “Glory to God in the highest, and on earth peace, goodwill toward men” (Luke 2:14). Yet, if you remain tethered to the present age, finding joy in worldly pleasures, you cannot relish the eternal joys you hear about. Therefore, recognize the woe described in this book, and through reverent fear, expel from your heart those affections that hinder your love for the future song you read. There, the multitude of the wicked is portrayed as one condemned individual, as Truth declares, “Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth” (Matt. 22:13). The wicked will plunge into profound darkness, for they have not walked in the light of truth, either in deed or in faith. They are bound and cast away because, having ample time to act righteously, they choose not to free their hands and feet for good deeds. In this, woe to the wicked is inscribed: “Their worm shall not die, and their fire shall not be quenched” (Isaiah 66:24). It is proclaimed to the cursed and rejected, “Depart from Me, you cursed, into everlasting fire prepared for the devil and his angels” (Matthew 25:41). Thus, this Book encompasses everything that edifies and teaches. For if you have sinned and begun to regret your wrongdoings, in this book you shall find weeping instructing you for repentance. Should you seek relief for your soul through the hope of heavenly joys, there lies a song for your consolation. However, if you have committed evil, feel no remorse, elevate your pride and lean not toward sincere repentance, nor are you restored by the hope of heavenly rewards: then, whether you desire it or not, sorrow shall inevitably speak to you. Anyone who neither reverence incites to humble repentance nor the anticipation of divine rewards restores already foresees the punishment awaiting their transgressions, incurring eternal consequences without excuse. Therefore, beloved brethren, what should we do for the forlorn, if not remain attentive to the words of this book and wash away our sins with tears, aiming to reach the song of eternal life through the weeping of true repentance? Let not the multitude of our wounds plunge us into despair, for the strength of the Healer surpasses the depth of our ailments. For what cannot He who created all from nothing restore to grace? The only-begotten Son is of one essence with the Almighty Father, who with Him lives and reigns in fellowship with the Holy Spirit, God forever. Amen.