Thursday 29 June 2017

2017 Taiwan take 2: floodland and rainbow covenant!


8June

My mom has retired and repatriated back to Taiwan. She has been extremely exhausted from the busyness of moving and sorting out her real estate properties: sorting through >300 boxes of my dad’s things, buying, selling, renting out and renovating real estate properties, etc. It is winter in Australia, the busiest time for the clinic, so I am thankful that they graciously allowed me to take time off to go back to Taiwan during this time of the year.

There was a storm in the evening with a temperature of 7oC, so I am very thankful that one of my housemates drove me to the airport. I couldn’t sleep on the plane, so I watched the following movies: Silence, Beauty and the Beast, The Wall. Had two significant impressions: 1) Sometimes silence is better than excessive talk. Even when there’s persecution, people cannot take away what is already in your heart. 2) Letting go comes from trust and love. If there had been a true relationship, those who had been freed will come back by free will.

9June

Saw a beautiful sunrise on arrival in Hong Kong. Read Psalms 19:1 “The heavens declare the glory of God; the skies proclaim the work of his hands.”

On arrival in Taiwan, the weather was sunny but very hot. I found it hard to stay focused in my grandma’s noisy house, so I went to Linkou in the afternoon to see my mom’s new property, which was still being renovated. I could already use the facilities in the apartment, so I went to the quiet library. I also realised that this new property coincidentally is right across from the New Hope Baptist Church which I attended last year when I visited my youngest maternal aunt on multiple occasions! So my mother can consider attending this church when she moves in to the apartment!

The Taiwan Family Medicine specialist exam will be in two days’ time. I’ve already been fellowed in Australia six years ago, but Taiwan Association of Family Medicine still wanted me to sit their fellowship exam. The timing of their annual exam coincided with my visit to Taiwan, and I don’t usually visit Taiwan in June because it is so hot, so sitting the exam is probably now or never. Having the Family Medicine specialty in Taiwan may enable me to help out with short term medical mission outreach trips. Passing the Taiwanese doctors’ licence exam in 2009 gave me the opportunity to sit this specialist exam. However, I had no time to prepare for this exam at all, because work in the clinic had been extremely busy and there were many assignments due in the Master of Divinity course too! The required reading for the specialist exam involves three thick textbooks which are 700 pages each, and three years’ worth of medical magazines. I sped read the three textbooks and had no time for the magazines at all. I also watched a live broadcast of Guillermo Maldonado. When I opened the broadcast he was praying for the presence of God and to receive anointing. I felt a strong presence of God. In the evening I stayed with my youngest aunt who lives in Linkou.







10June

Did four years’ worth of past exam papers. Based on the % of questions I was getting correct, passing this exam will be a miracle. The exam is not hard, but you have to read through all the materials and understand the health system in Taiwan. Preventative medicine is practiced quite differently in Taiwan. I was lucky to have the opportunity to go on a medical exchange at Mackay Memorial Hospital last year, which was actually very helpful for this (it was because I went on the exchange program, that I realised I could sit the Taiwanese Family Medicine fellowship exam, or else this type of thing would never have occurred in my mind).

I had been very sick since arrival. Suddenly I realised I have pitting oedema! Is my heart, kidneys, or liver failing?!! In the middle of the night I woke up three times due to diarrhoea! I desperately prayed for God’s healing. Otherwise, if this diarrhoea continues during exam time, how would I be able to sit the exam if I keep running to the toilet? And if I have a soiling accident I will make the whole exam room smell bad!

11June

Luckily the diarrhoea stopped in the morning. However I was very dehydrated and had a headache. Other people say my face colour looked really bad. I saw that my under eye circles are the darkest it has ever been! Still had to go to NTUH for the exam. Saw several familiar faces from Mackay Family Medicine Department there, but I kept a low profile. When I looked at the exam slips from the people sitting around me, I saw that they were all around 2-4 years younger than me. Why do I have to sit the exam with little kids? But I also saw a few people who are much older, eg. a 50 year old uncle who had the monk’s pearls all over him. A monk sitting the family medicine exam? The exam supervisor announced that the oral exam will take place in Taipei Mackay Memorial Hospital! During the exam I found that I read Chinese very slowly, word by word, and sometimes I still couldn’t understand the meaning. After the exam my headache worsened.

I bought a coffee in the NTUH food court, then met up with my friend Rachel. I went for a Sunday service. The sermon topic was “Finding strength in your weakness.” I was reminded that I need to be very alert in my prayers during this trip back to Taiwan. After the service I felt even more unwell and missed out the opportunity to catch up with another friend. On the MRT back to my grandmother’s house, I felt the danger of vomiting anytime!











12June

This is the anniversary of my maternal grandfather’s passing away. This made me realise that all my direct family passed away around this time of the year! My dad passed away on 31May, my paternal grandma on 20June! Many relatives came to my grandma’s house. When they started to sing karaoke, I escaped!

I saw that the seven story library close to my grandma’s house was full! Hundreds of seats all full! Never seen a library this full in Australia! So I went to Rachel’s secret work place for Ross Paterson’s web ministry: Renai Baptist Church, the church where she spent her teens in! This place is very peaceful, and I did more assignments for my MDiv (previously my field education supervisor had a family emergency so this course was extended by one month, so I still got assignments to do). Interestingly I walked past a Buddhist centre and saw that they have counselling flyers with very "Christian" terminologies such as "hope" and "spiritual care". In the evening I ate Korean cuisine in the “Tofu Village” restaurant and felt very full.

13June

Much to my surprise, I passed the exam! And many of the questions I got correct were from random guessing! A miracle! Gotta prepare for the oral exam next! I might even see some familiar faces on the day of the oral exam! I asked two of the R4 family medicine trainees I met last year for advice and they both said the oral exam is easy. They said you should pass unless you just sit there saying nothing, behave very strangely, or make up random stuff. I remember my intercessor friend Shelly telling me previously that I should take this trip lightly and have fun.

In the afternoon I went to the Bread of Life Taipei to do some reading, and saw that there is a nice space with free wifi on the 9th floor which is open until 5pm.

I was invited to attend the “Jericho prayer meeting” led by Dennis from Uganda by my intercessor friends Rachel and Shelly. There was a strong presence of God in the meeting, which was focused on revival in the land.






14June

The Renai church was being disinfected, so I went to the library close to my grandma’s house and was lucky to get a spot. The aircon was pretty cold and the place was not as comfortable as the Renai church. I started reading the family medicine magazines and realised that many questions from the exam came from these magazines! I was really lucky to pass! Interestingly a few of the medical articles in the magazine talks about the health benefits of coffee!

15June

Caught up with another friend in the high tech region of Taipei. Rode the bike, hit some moles, sat on the massage chair, etc. Then returned to Renai church and prayed with Rachel there while listening to symphony music (someone was practicing her piano in the church). This church had a revival back in the times of our grandparents. We prayed again for revival.




16June

In my life, I am always looking at closeby objects. The assignments in Morling College was blinding my eyes, and I felt my myopia may be increasing. So I visited an ophthalmologist hoping to buy Atropine eyedrops to prevent my eyes from deteriorating. The ophthalmologist said my myopia is extremely light, and the eye drop only improved my eyesight a tiny bit, so it’s not very worthwhile. I still wanted to try. He gave me Tropicamide instead of Atropin because he believes Atropine is so long acting that it will adversely impact me during work. The Tropicamide eyedrop made me very photosensitive. I think I will use it during night time when I do my Morling assignments, for force myself not to look at things too closely.



17June

Went for a haircut at noon, and had dinner with my paternal relatives in the evening. My fringes got cut too short and it kept poking my eyes. It’s been raining for the last few days with no flooding, so the weather is comfortable, a grace from God! However, by the evening the storm felt almost like a typhoon. My youngest paternal aunt had just won first prize in another literature competition recently, and gave me a copy of her writing.




18June

Went to the New Hope Baptist Church in Linko for Sunday service, and coincidentally the female pastor with the same name as my youngest maternal aunt is preaching. She emphasised this is a small group church and spoke of the church vision of linking the community. Coincidentally, the pastor couple lived in the same apartment complex as my mom’s new place! I sure hope my mom’s foundations in faith can be built firmly this time, and influence the whole extended family positively. In the evening, I had dinner with my maternal relatives.




19June

Studied in Renai Church again. A friend of mine knows an orthodontist very close to this church, Dr Lin, who also has a PhD in pastoral counselling and leads a counselling ministry. I am very thankful that she could make time to see me. I had braces when I was young, but there were some “retainer accidents” which made my teeth crooked again. A few years ago I got Invisalign to realign them again, but the Invisalign retainer kept breaking from my teeth grinding and my teeth became crooked again. So this time I will get the Hawley retainer, which will not be influenced by teeth grinding hopefully.

20June

Rachel said that Renai Church would like me to use a different spot in the church. However, this other spot is dark and full of mosquitoes. So I travelled to China Evangelical Seminary to try and study in their library. It was difficult getting there. Not only was the weather hot and giving me heat exhaustion, but I walked in the wrong direction quite a few times so it took a long time for me to get there. Then I was blocked right at the entrance of the seminary when I asked the receptionist where the library is. She said the library is not open to people who aren’t studying in their seminary. I was very upset at that. Of course, it’s not that lady’s fault, but it was just frustrating travelling for so long and wasting time like that. Study space seems very precious in Taiwan. Very inconvenient not to have a home in Taiwan. At noon I had lunch with our family friend but kept nodding off to sleep from heat exhaustion. In the afternoon I finally found an air-conditioned library study space and felt alive again.

21June

Another maternal relatives gathering in the evening. I came to my mom’s new apartment in Linko. There was progress in the renovations. I swam in the swimming pool. Can’t remember when was the last time I swam in a swimming pool. Speaking of which, I actually had PTSD from swimming! Before 8y.o. I loved swimming in a swim ring. When I moved to Hawaii I realised all the kids knew how to swim, even babies! Then a girl two years younger than me taught me how to swim and I began swimming very fast. Therefore, I joined the swimming team when I was ten. However, the intensive training for competitions made me hate swimming so much that I quitted the team after a few months and there were ten years where I didn’t want to swim at all. During that time I used to receive enjoyment out of seeing other people having to swim and me not having to. Nowadays I don’t make any special arrangements to swim, but when there’s opportunities to swim I don’t feel repelled, and I still swim pretty fast.

22June

I will be catching up with Angie for dinner. Angie has been sent by her church to do a three month intensive training at the Bread of Life Christian Church in Taipei in preparation for leadership in the church. So I tried going to the 9th floor of this church in the morning, but the space was closed for the day!! So I sat on a chair on the 2nd floor not knowing what to do. Coincidentally Angie walked past and saw me and suggest that I stud in the Bread of Life bookshop. In the bookshop I saw the book Dr Lin wrote last year and flipped through it again. In the evening I went for dinner with Angie and Rachel. Before meeting Rachel I was telling Angie how Rachel’s so busy like the rabbit in “Alice in Wonderland.” Subsequently when we saw Rachel during dinner, she was wearing an "Alice in Wonderland" t-shirt! After dinner I prayed in the 24hour prayer centre. The worship song was on “the heart of a son”. The people then started praying for the revival of the nation.

23June

Ross Paterson’s holding a Webinar for Field Partners this afternoon, so I returned to Renai Church. My laptop had been running very slow so I took it to the manufacturer’s office, which is close to the church. They say they have to make sure the hard drive is ok first and will return the laptop to me on Monday. So I borrowed Rachel’s computer for the webinar. The webinar was very interesting. However, internet ministry is very challenging, because the internet mutates rapidly like influenza viruses! May God lead this ministry.





24June

Had lunch with Dr Lin. I can sense she is someone with great mercy. She has just became the principal of a seminary: may God bless the Methodist Graduate School of Theology. She also reminded me, everything will pass and we have a home in heaven. I received my new retainer, which has two protruding springs that repositioned my crooked teeth back into the right position! In the afternoon I studied in the library of the university which my dad used to attend for the first time in my life.





25June

Came to the Taipei Mackay Family Medicine Outpatients unit for my oral exam, a place which I became very familiar with last year. I noticed that no one was wearing their white coats (I assumed Taiwanese doctors wear white coats in the exams too because they are always wearing white coats). I didn’t bring my cloths back to Taiwan so I had to borrow my mom’s blouse from 30 years ago. Surprisingly it actually looked quite nice. We had to randomly pick two questions through drawing lots. If we do not do well, we are given an additional opportunity to pick a third question. The questions I got were gout and heat injury. I am very thankful that one of the R4 sent me a list of past exam questions from 2016 or else I wouldn’t have studied heat injuries. Heat injury is an area which I had no experience in. In fact, I didn’t even know there are different terminologies and definitions such as “heat exhaustion, heat syncope, heat paralysis, heat stroke.” Luckily I skim read through the topic so that I know these different terminologies exist. I only managed to remember the English names of these terminologies because I didn’t even recognise some of the Chinese characters of these terminologies. To make matters worse, the examiner kept asking me “are you sure” and made me think I was getting things wrong, so I had to answer “I’m not sure”, because the R4 warned me not to make anything up in the exam. After the exam I checked the textbook and saw that I got most things right, but I just didn’t go into the subsequent management steps they carry out in the Emergency Department such as giving medicines by injection and cold IVF. I also learned from the textbook that my pitting oedema is “heat oedema”. The examiner even started asking me about Dantrolene and malignant hyperthermia, which were off topic. Maybe he just wanted to do some teaching? He even asked me whether I rotated through ED and Anaesthetic terms previously. I said I did, but that was a long time ago (approx. 10 years ago). Unlike Taiwan, the GP clinics are private clinics that are not located in hospitals, so we don’t seen people with heat syncope. If someone has those type of symptoms they’d be brought to the ED straight away! Maybe heat stroke is more common in Taiwan. I mean, if a heat stroke patient really comes into an urban GP clinic in Australia, all we can do is take the patient to a cool place, give hydration, remove clothing, splash some cold water, turn on the aircon or fan, and call the ambulance to take the patient to the hospital. The rest of the management have nothing to do with is. Maybe the Taiwanese Family Physicians have to do more than that? Anyway, if this is an exam question, it is a pretty important thing in Taiwan, so I am thankful to have picked this question and learned something. The question about gout is pretty straightforward. I just didn’t remember the dose of Colchicine because this is second line and I don’t prescribe it as often. It is very easy for me to look up doses of medications so I didn’t bother memorising it. They didn’t ask me to pick a third question so I guess I passed. When I got out of the exit, there were two Family Medicine trainees waiting to ask examinees for examination because they will sit this exam next year! (One of the two was a familiar face from Mackay Family Medicine department last year). They even used their iPhone to record what I said!! This is the first time in my life I encountered such a thing and I thought it was pretty funny.

After the exam, I took the new airport metro for the first time, to go to my mom’s new apartment. However, the distance from the Linkou station to my mom’s new apartment is a 30min walk! I swam again, and had dinner with my maternal relatives. My cousin had a fun photo editing app. There’s even makeup aps that makes people look very pretty! After dinner I visited my new niece Hannah! Her eyes are so big, with deep eyelid crease. She’s a such a lively beautiful baby!

When I was waiting to catch the bus back to grandma’s place, I saw a Muslim lady who just finished her Ramadan prayers. She said she travelled all the way from Dingpu to Linkou to attend this fasting prayer. She was very scared because she was not familiar with Linkou. So I taught her how to catch the bus. She was carrying a meal from 7Eleven and said she didn’t eat anything for the whole day. I felt pretty sorry for her and prayed for her when she got off the bus.














26June

Went to the shopping centre to buy some gifts for friends in Australia. It was very hot so the trip was pretty strenuous. I had afternoon tea buffet at the Regent Hotel with Shelly, which took care of both lunch and dinner, and absorbed some of Shelly’s wisdom.

I went to pick up my laptop and dropped by the Renai church again. Rachel said she went to a Christian bookshop during the weekend and saw many books about John Stott. She found his life an amazing testimony, where he lived what he preached and is consistent inside out. John Stott loves birds (me too) and even wrote a book on birds! We walked to the Huashan 1914 Creative Park where the hipsters hang out. We saw a picture of a big fish and I could already hear the fish say, “I am a big-mouthed fish! I shall vomit Jonah out to where God wants him to go!” Finally, Rachel and I prayed together. Half of 2017 have already gone so fast. We pray for a greater passion for God, and to follow God’s footsteps more closely.


I saw my oral exam results in the evening: very lucky to have passed without adequate preparation! I don’t know if God will call me back to Taiwan one day. Anyways, just take things step by step. I won’t be going anywhere until I finish my MDiv. This trip made me realise that if I am to repatriate back to Taiwan, I will need to cross a huge cultural gap. 






Thursday 15 June 2017

Ezekiel: designing a sermon series


Abstract:
To preach an expository series on the book of Ezekiel, I selected the following passages to reflect the key theological ideas and major structural features of the book: 1:1-28; 3:1-15; 8:1-18; 11:14-21; 16:1-63; 33:21-33; 34:1-31; 37:1-14; 38; 43:1-5; 48:30-35.
The series aims to cover the following questions: Why (the purpose of this message)? Who (who is the author, who are the audience)? What (the themes)? How (the structure of this book)? Then what (application today)? Important themes include the glory and sovereignty of Yahweh, call and commissioning, the theological crisis of the exiles, God’s judgement and hope. I will pick two passages to explore in greater detail: 3:1-15; 37:1-14. I did translation and exegesis for these, and identified the key preaching theme that my sermon will seek to convey and how it contributes to the goals of my preaching series.



If I were to preach an expository series on the book of Ezekiel, it is important to cover the following questions: Why (the purpose of this message)? Who (who is the author, who are the audience)? What (the themes)? How (the structure of this book)? Then what (application today)? I believe following passages reflect the key theological ideas and major structural features of the book:
1:1-28; 3:1-15; 8:1-18; 11:14-21; 16:1-63; 33:21-33; 34:1-31; 37:1-14; 38; 43:1-5; 48:30-35

Looking at the structure of this prophetic book, we see that it is divided evenly into two major sections, the oracles of judgment for Judah and Jerusalem (chapters 1-24), and oracles of hope for Judah and Jerusalem (chapters 25-48).[1] So I have selected five passages from the first half of the book and six passages from the second half of the book to keep a balance between message of judgment and messages of hope. Chapters 1-3 speaks of the prophetic call of Ezekiel, chapters 4-24 speaks of Yahweh’s judgement upon Judah and Jerusalem, chapters 25-32 speaks of the oracles against foreign nations, chapter 33 is the turning point of the book, chapters 34-37 speaks of hopes for the restoration of Judah, chapters 38-39 speaks of Gog of Magog, and chapters 40-48 speaks of an extended vision of the temple.[2] I try to cover all of these sections in my selection of passages.[3] I have also selected texts representing a variety of literary and rhetorical forms[4], eg. visionary (8:1; 37:1-14), parables, metaphors, riddles (34:1-14), debater (11:14-21, 33:23-29), prosecutor (16:1-63), woe (34:1-10).[5]

It is important to open the series with chapter 1 because 1:1-3 orientates us the prophet’s time and space as well as who the prophet is.[6] We see that Ezekiel’s name means “God strengthens”, which expresses the faith of his parents at the time of his birth. We can see that he was a priest as he was the son of a priest.[7] He was among the exiles[8] and addressing the people of Judah facing the collapse of their nation in 598-586 BC.[9] The use of the first person in v1 gives this prophecy an autobiographical quality[10], and v2-3, which is in third person, could be an insertion by a later editor of Ezekiel’s prophecies.[11] “The River Chebar” probably refers to a canal, located in the region of Nippur. Absolute identification of the location is not possible.[12],[13] Then, 1:4-28 introduces us to one of the major themes of the book, God’s glory[14] and sovereignty, as we see a dazzling imagery[15] of Yahweh in the midst of a motion filled “windstorm” in the land of the exiles. God is sovereign, not restricted to the temple, but is living, active and on the move.[16] This glory made Ezekiel fell on his face (1:28).

3:1-15 is another suitable passage for the series because this is where we learn about the commissioning of Ezekiel and the characteristics of his audience. We see Ezekiel addressing the rebellious Israelites, the purpose of Ezekiel’s message being to transform his audience’s perception of their relationship with Yahweh, exposing delusions of innocence and offering a divine understanding of reality.[17] The crises to which Ezekiel responded were not social or economic, but theological. The theological system consists of these four pillars: land, covenant, Zion, David, on which the Israelites’ security rested. Most of the pronouncements address one or more of the four pillars.[18] We see that chapters 4-24 systemically attack the pillars on which official orthodoxy constructed its notions of eternal security.[19] With these elements of identity removed, profound theological questions were raised: Had Yahweh been defeated by the Babylonian gods?[20] Some drew the conclusion that their god was less powerful than the foreign gods, others decided that he was unjust.[21] This takes us to the theme of sin and judgment, evident in chapters 8, 11, 16, and 18, which explains how the punishment fits the crime and Yahweh’s judgment is an entirely appropriate response to the heinous sins of Israel.

Chapters 8-11 functions as a single visionary unit with Ezekiel addressing the elders of Judah. He was then transported by the רוּחַ (Spirit/wind) to Jerusalem. He was shown the comprehensive nature of the sins of Jerusalem, and the departure of the glory of God. So we see that this departure had happened because of human sinfulness.[22] Since it is too much to include so much text in a sermon, I would only preach the introduction (8:1-18), and the corresponding conclusion (11:14-25).[23] The sermon has contemporary applications, such as the topic of contemporary idolatry[24] and misdirected worship[25], and can close on a positive note with a hope for believers[26].

16:1-63 is an “in your face” survey of Israel’s history of sin.[27] It is rarely preached in churches[28] due to the crude language and some find it “politically incorrect” and “oppressive to women”.[29] However, I think this passage must be significant because it is the longest single prophecy in the Old Testament prophetic books.[30] It should be preached because we need to be aware of the ugliness of sin[31] and the obscenity of the cross.[32] 16:1-14 offer one of the most vivid pictures of the grace of God in the entire Bible, while 16:15-34 provides a shocking picture of human ingratitude.[33] Here we see the demolition pronouncement on the eternal covenant between Yahweh and his people, and on their possession of the land.[34]

33:21-33, the fall of Jerusalem, marks the turning-point of the book, so it is an important event that should be included in the sermon series. It is a good sermon on the task of a preacher, because from Ezekiel’s task as a watchman, we see that the messengers of God are not called not to success but to faithfulness. Ezekiel had been preaching among the exiles for more than a decade, but few of his rhetorical aims had been achieved. The preacher is not called to entertain, but is charged to speak for God.[35] 34:1-31 is suitable sermon on leadership and can help us reflect whether the image of minister as a shepherd in the contemporary church is holds true today, or is it becoming more like a CEO.[36] This passage ultimately leads us to Jesus, the Davidic-shepherd-king in whom all the covenants of the Old Testament find their fulfilment.[37]

37:1-14, the famous resuscitation of the dry bones passage, is a powerful declaration of hope[38] in Christ for the spiritually dead, with a metaphorical illustration of the eschatological outpouring of the Spirit in the last days, fulfilled in Christ.[39] 38:1-23 is about Gog and Magog, the archetypal enemy against God and his people.[40] It is good for a sermon because it can be flexibly applied to whatever contemporary dangers to world peace are perceived to be.[41] It is a message of hope that no matter what the forces of evil may do, God’s purpose and victory is secure.[42] We can close the series with the theme of God’s glory using 43:1-5; 48:30-35, as the return of God’s glory is the theological prerequisite for the restoration of the people[43], and conclude with the radically theocentric portrayal of Israel’s future where the holy community of faith is focused on the worship of the God who dwells in their midst. Jesus, the Messiah, the glory of Yahweh, has descended and dwells among us. He is Immanuel, “God with us”.[44]  

Translation Ezekiel 3:1-15
1: Then he said to me, “Mortal[45], whatever you find here, eat[46]. Eat this[47] scroll. Then go, speak to the house of Israel.”
2: So I opened my mouth, and he fed me this scroll to eat.
3: Then he said to me, “Mortal, feed your stomach[48] and fill your belly[49] with this scroll that I give to you.” So I ate it, and it was in my mouth as sweet as honey[50].
4: Then he said to me, “Mortal, go to the house of Israel and speak my words to them.
5: For (you are) not sent to a people of unintelligible speech and a hard language, (but) to the house of Israel;
6: not to many peoples of unintelligible speech and a hard language[51], whose words you cannot understand. Surely[52], if I sent you to them, they would listen to you.
7: But the house of Israel will not be willing to listen to you[53], for they are not willing to listen to me. For the whole house of Israel have a hard forehead[54] and a stubborn heart[55].
8: Hereby, I give you hard face just like their faces, and your forehead as hard as their foreheads.
9: Like emery, harder than flint, have I made[56] your forehead. Do not fear them, nor be dismayed at their looks[57], for they are a rebellious house.”
10: And he said to me, “Mortal, all my words that I shall speak to you, receive in your heart, and hear with your ears.
11: Now go[58] to the exiles, to your people, and speak to them. Say to them, ‘Thus says the Lord Yahweh,’ whether they listen or not[59].”
12: Then the wind[60] lifted me up, and I heard behind me the sound of a great earthquake: “Blessed be the glory[61] of the Yahweh from its place!”
13: The sound of the wings of the living creatures as they touched one another, and the sound of the wheels beside them, and the sound of a great earthquake[62].
14: The wind lifted me up and took me away, and I follow in bitterness[63] in the anger of my spirit[64], and the hand of the Yahweh was strong on me.
15: And I came to the exiles at Tel-abib[65], who were dwelling by the Chebar canal, and where they were sitting, there I sat for seven days, devastated[66],[67] in their midst.[68]

Exegesis
This is a continuation of the opening vision from Ezekiel 1, where we have already been orientated to the prophet’s time and space as well as who the prophet is. Ezekiel is identified as a “mortal”.[69] Unlike his rebellious audience, Ezekiel compliantly ingests the scroll Yahweh wanted him to ingest. Ingestion signifies that he embodies the divine word.[70] So he is a human representative, distinct from God, and the first of many who are to follow his receptiveness of the word.[71] This also reassures his audience that Ezekiel’s words are God’s own.[72] Did Ezekiel actually eat a papyrus scroll? Or was this simply a visionary experience? The reader will observe a blurring of boundaries between visions and reality in Ezekiel’s visions.[73] This scroll is described as sweet. Sweet sensation arises from the personal encounter with the divine word. This could be a divine means of softening Ezekiel’s resistance to his calling.[74]

The Israelites’ unresponsiveness is highlighted when they are compared with people outside of the household of Israel: the foreigners with unintelligible speech and difficult language.[75] Ezekiel’s calling is not to a foreign mission field or to a cross-cultural ministry. Had he been, there would have been a great harvest for his work.[76] The Israelites are a hardened people, with a hard forehead and an obstinate heart.[77] There is a bold, shameless quality to their refusal to listen. Bowen thinks the resistance is not to the future possibility of God’s judgment against them, but to the explanation for why God has judged them.[78] They will not understand that they have been unfaithful to Yahweh and will refuse to accept that the present disaster is Yahweh’s powerful and just act, punishing his own people for their sins.[79]

Yahweh will give Ezekiel a hard face and hard forehead: It is like bulls butting heads, the one with the harder horn wins.[80] Ezekiel will live up to his name, “God hardens/strengthens”.[81]  Ezekiel is not to be dismayed because of the way his audience’s faces look; another words, their facial expressions. Yahweh assures Ezekiel that he will equip him fully with the emotional resources needed for the challenge: “I have made your face as hard as their faces, and your forehead as hard as their forehead.” Emery was the hardest substance known at that time. Ezekiel was not to fear or be terrified, emotionally shattered, by the rebellious reaction of his audience.[82] Ezekiel must demonstrate that he is not like the rebellious people, yet he must identify with them by consuming the scroll and sharing in their suffering. He must be prepared to endure the rejection Yahweh has endured, yet he must remain in solidarity with the people.[83]

Then we see that the רוּחַ lifted Ezekiel up. Since there is no definite article used with the word רוּחַ, the wind of the storm theophany may be what is referred to here. Elsewhere, when Ezekiel is carried by the spirit, a change in location is explicitly described (8:3, 11:1).[84] In contrast to the internal energizing activity of רוּחַ in 2:2, here the prophet is acted upon from the outside, apparently like a scrap of paper picked up by a gust of wind.[85] Again we see the glory of Yahweh and theophany of the earthquake. We are then shown a glimpse of Ezekiel’s mind and heart when he described himself as being bitter. This is significant for a prophet who seldom lets his feeling show.[86] “Bitterness” is an antonym to the sweetness of the scroll. It is used to describe human emotions in situations of extreme stress, usually associated with dramatic losses, eg. Naomi’s bitterness (Ruth 1:13, 20). The “heat,” which describes Ezekiel’s spirit, everywhere else in the book describes God’s “fury”. Bitterness and anger are common emotions following trauma.

“The hand of Yahweh” indicates this is a supernatural involvement.[87] The unit concludes with a change of scene whereby Ezekiel is shifted from the site of vision to the exilic settlement.[88] Ezekiel sat devastated in the midst of the exiles for seven days. The exact trauma that leaves Ezekiel emotionally wrecked is ambiguous. It could be his experiences of war and exile, his encounter with the divine, or the commissioning itself.[89] There is a complete chiasm covering 1:1-3:15. We see a winding down of this chiasm from v12-15, where 3:12 corresponds to 2:1-2, 3:13 to 1:4-28, and 3:14-15 to 1:1-3.[90]

Preaching theme
This passage contributes to the series because it describes the characteristics of both the prophet and the audience. It introduces us the purpose of Ezekiel’s message, which is to transform his audience’s perception of their relationship with Yahweh.[91] The commission narrative offers vital information on the relationship between God and those whom he calls into his service.[92] It is important that we identify two audiences, his real audience, who are his fellow exiles, and the readers of this book. The reaction of the audience in the book is “insignificant” with regards to the intended reaction of the readers.[93] So these themes have a strong contemporary significance and we must look at how this message applies to us today. Those called by God: 1) Must have a clear vision of the one who sends him or her, with a firm conviction. 2) Must be empowered and energised by the infusion of God’s Holy Spirit. 3) Must be inspired by the message of God. Not just hearing, but digesting, internalising, incorporating, embodying and living the message. 4) Must recognise that the calling is not to success but to faithfulness. Every aspect of the call remains under the sovereign control of God, especially the results, and apparent effectiveness is no proof of calling.[94] Hence this challenges the notion that “bigger is better.” The primary goal of one’s ministry to bring glory to God by preaching and modelling the message he has been given[95], no matter the consequences.[96] “God’s people have ingested the Word of God in its written form, and are witnesses to the truth about God, revealed in his Word and declared in the power of the Spirit.”[97]

Translation Ezekiel 37:1-14
1: The hand of the Yahweh was upon me[98]. He brought me out in the Spirit of Yahweh[99] and set me down in the middle of the valley. It was full of bones.
2: He led me around among them, and behold[100], there were very many on the surface of the valley[101], and behold[102], they were very dry.
3: And he said to me, “Mortal, can these bones live?” And I said, “Lord Yahweh, you know.”
4: Then he said to me, “Prophesy over these bones, and say to them, ‘Dry bones, hear the word of Yahweh!
5: Thus says the Lord Yahweh to these bones: Behold![103] I will cause breath[104] to enter you, and you will live.
6: I will lay sinews upon you, bring flesh upon you, and cover you with skin. I will put breath in you, and you will live. Then you will know that I am the Yahweh.’”
7: So I prophesied as I was commanded. As I prophesied, there was a sound, and behold, a quake[105]! The bones came together, bone to its bone[106].
8: And I looked, and behold, sinews appeared on them, and flesh mounted, and skin had covered over them. But there was no breath in them.
9: Then he said to me, “Prophesy to the breath[107]! Prophesy, mortal! Say to the breath, ‘Thus the Lord Yahweh said: Come from the four winds, breath, and blow into these slain[108], so they may live.’”
10: So I prophesied as he commanded me, and the breath entered into them, and they lived and they stood up on their feet, an exceedingly great army[109].
11: Then he said to me, “Mortal, these bones are the whole house of Israel. Behold! They say” ‘Our bones dried up, and our hope is lost; we are cut off[110].’
12: Therefore, prophesy and say to them, ‘Thus says the Lord Yahweh: Behold! I will open your graves and I will raise you up from your graves, my people, and I will bring you into the ground of Israel.
13: And you will know that I am Yahweh, when I open your graves, and raise you up from your graves, my people.
14: Then I will put my Spirit in you, and you will live. I will put you down on your own ground, and you will know that I am Yahweh. I have spoken[111], and I will act. The declaration of Yahweh.’”[112]

Exegesis:
This is Ezekiel’s third vision report (compare 1:1-28, 8:1-11:25). The development of the thought in chapters 34-48 can be described as a chiasm, with chapter 37 being in the central vision of transformation.[113] The people have been promised the gift of a “new spirit,” which will morally transform them.[114] This unit begins with the formula that introduces each of Ezekiel’s other visions.[115] There is the participation of the hand of Yahweh and the Spirit of Yahweh. So again, Ezekiel is brought up by a supernatural power, and transported elsewhere.[116] He was transported to the kind of valley-plain in which armies would engage in battle[117], and there were many bones. Yahweh led Ezekiel to pass over or around the bones. Here, Ezekiel uses the particleהִנֵּ֖ה, implying a visual experience[118], when he saw that there were many bones. And when he saw that the bones were very dry, he had a strong emotional reaction to this awesome sight. As an Israelite and especially a priest, Ezekiel knew how important the proper treatment of human corpses was. These unburied bones’ extreme dryness indicated they have been dead for a long time.[119]

When Yahweh asks Ezekiel, “Can these bone live?” Ezekiel responds to Yahweh’s question with the emphatic pronoun, “Only you know”. Ezekiel’s own tradition knows of people coming back to life (eg. Elijah’s and Elisha’s miracles), but only in cases of recent death.[120] Block believes Ezekiel’s answer to Yahweh’s question is cautious. After all, with God all things are possible.[121] Bowen observes that there is no indication of the tone of Ezekiel’s response: Did he snort in disbelief and derision? Did he state his answer with bold assurance? Did he respond with the indifference of depression?[122] Then we see that Yahweh obviously knows the answer to this question when He commanded Ezekiel to prophesy over these bones, for Yahweh’s breath to enter into these bones so that they can live again.

In the prophecy, Ezekiel describes the reverse of the decomposition process, where bones assembled together first, then the sinews appear, muscles mount and skin covers over them. While prophesying, the bones already started rattling, and because there are many, it sounded like an earthquake as they come together.[123] And everything came together as prophesised. But there was no breath, the essential element of life.[124] So Yahweh asks Ezekiel to prophesy to the רוּחַ, and רוּחַ coming from the four corners[125] of the earth blows into these slain, we see a process like the first creation of humans in Genesis 2:7.[126] Yahweh’s goal in reviving these bones is not simply the biological reconstitution of the body or the restoration of physical life, but also spiritual revival.[127]

Why have the slain not been properly buried? The answer is found in the covenant curses. It is the ancient Near Eastern practice to throw bodies out into the open to be eaten by wild animals especially to those who had broken contracts and treaty oaths.[128] So the dry bones represent the public defeat of a vast army, due to Israel’s public unfaithfulness.[129] The breath set the slain on their feet: The dead rise not because they are reconstituted biologically, but because Yahweh has infused them with breath.[130] The notion of this new life is carried forward in the term “חַיִל army, strength”, where they become an exceedingly great army.[131] At this point, Yahweh revels to Ezekiel what the vision means: that these bones are the people of Israel, a people whose hope had dried up to the point where they felt cut off from the rest of humanity.[132] There is the death of hope, and “we have been cut off” refers to a loss of life. The metaphor of death is typical of the psalms of lament and thanksgiving.[133] Yahweh’s performs a public act of faithfulness by giving His breath to the slain and restoring life.[134]

V12-14 involves a significant shift in the visual metaphor. The bones strewn about the valley have disappeared and been replaced by bodies buried in graves.[135] This is a message of hope for Ezekiel’s compatriots.[136] Yahweh addresses the people he is raising from the graves as “my people” and will bring these people to the ground of Israel. So we see that they will be reconstituted not only as a nation in their hereditary homeland but also as the people of Yahweh.[137] Israel will know Yahweh through this “resurrection.” The experience of resurrection is both metaphorical and literal. It is metaphorical because it is not about revived dead bodies, but about the re-formation of the nation. It is also literal because the nation of Israel was dead. There were no borders, no capital, no king, and no subjects. The literal re-formation of the nation would be every bit as unforeseen and miraculous as bodies arising from graves.[138] This unit ends in a formula for a divine oath: Yahweh stands behind this promise of restoration.[139]

Preaching theme:
Ezekiel’s vision of the resuscitated dry bones offers his compatriots powerful declarations of hope, that there is life after death and there is hope beyond the grave. But this vision of the resuscitation of dry bones is not only for the nation of Israel. The valley represents the whole world, and the bones represent the entire humankind under the curse of death for rebellion against God.[140] The exiles despair, “our hope is lost.” They probably felt completely “cut off” from family, from friends, from meaning, and from life itself. There is nothing a person can do to make resurrection happen, because those in graves are unable to help themselves. They must rely on some other power to raise them up. Resurrection is a gift from God.[141] This text is useful as a sermon of hope and salvation in Christ[142] for the spiritually dead, with a metaphorical illustration of the eschatological outpouring of the Spirit in the last days, fulfilled in Christ. It can provide inspiration today for those persons and organisations committed to the tasks of reconnecting fragmented relationships and bringing wholeness to those broken in body and soul. It is a vision of God’s intention for wholeness and reminds us that what was possible for Israel is possible even today.[143]




Appendix 1: Sermon Outline 1

Title: A scroll as sweet as honey

Introduction:
l   Show a photo of scroll cakes from the website: http://www.eatascroll.com.au/
l   In the Bible, Ezekiel and John were asked to eat a scroll that tasted as sweet as honey in their mouths. What comes to our minds when we hear the term “eating the scroll”?
l   Show a picture of Ezekiel swallowing a scroll.
l   Did Ezekiel actually eat a papyrus scroll? Or was this simply a visionary experience?

Scripture: Ezekiel 3:1-15

Exegesis
l   Yahweh commands Ezekiel to eat the scroll, which Ezekiel obediently does, and it tastes as sweet as honey.
l   The meaning of בֶּן־אָדָם֙: a human representative, distinct from God, and the first of many who are to follow his receptiveness of the word.
l   Yahweh tells Ezekiel that he is not being sent to foreigners, but to the people of Israel.
l   The people of Israel will not listen to Ezekiel because they have very hard foreheads and stubborn hearts. The resistance is probably not to the future possibility of God’s judgment against them, but to the explanation for why God has judged them.
l   Yahweh will equip Ezekiel the resources needed for this commission by making his forehead as hard as the people, so that he will not pay attention to the people’s rebellious responses.
l   The רוּחַ lifted Ezekiel up and Ezekiel was bitter and angry in his spirit.
l   Ezekiel gets transported supernaturally by the hand of Yahweh to the dwelling places of the exiles. He sat there devastated for seven days.

Application
l   The commission narrative offers vital information on the relationship between God and those whom he calls into his service.
l   Must have a clear vision of the one who sends him or her, with a firm conviction.
l   Must be empowered and energised by the infusion of God’s Holy Spirit.
l   Must be inspired by the message of God. Not just hearing, but digesting, internalising, incorporating, embodying and living the message.
l   Must recognise that the calling is not to success but to faithfulness. Every aspect of the call remains under the sovereign control of God, especially the results, and apparent effectiveness is no proof of calling. Ezekiel’s original audience just saw him as an entertainer and did not take him seriously.
l   Challenges the notion that “bigger is better.” The primary goal of one’s ministry to bring glory to God by preaching and modelling the message he has been given, no matter the consequences.
Appendix 2: Sermon Outline 2

Title: Can these dry bones live?

Introduction:
l   Show a photo of salmon fish bones.
l   One day, I was translating Ezekiel 37 from Hebrew to English for my exegesis assignment. I was eating salmon for lunch. Looking at those fish bones, I suddenly thought of the strange behaviour of salmons.
l   Show a video clip of an army of salmon swimming upstream, getting eaten by grizzly bears: https://youtu.be/0NcJ_63z-mA
l   Salmons are very unusual fishes that go against the flow and swim upstream to spawn so more salmons can be born! It is dangerous because they are persecuted by the grizzly bears, so some are martyred in the process. But from the video you can see there are a whole army of them, so there is enough getting through to give birth to new salmons. If they do not go through this process, there will not be new salmons and they go extinct! We see a similar thing happening in the history of the church where people have risked their lives to carry out the great commission so more can be saved.

Scripture: Ezekiel 37:1-14

Exegesis:
l   The shocking visual experience of a valley of unburied dry bones for a priest.
l   The strange question of Yahweh, “can these dry bones live?”
l   Yahweh commands Ezekiel to prophesy over these dry bones and we see the reverse decomposition process.
l   Not just physical revival but spiritual revival too: still no life without רוּחַ. Yahweh’s רוּחַ is needed to make these slain stand on their feet and become an exceedingly great army.
l   Yahweh reveals that the slain are the people of Israel. These people’s hope have dried up like the bones.
l   So the public defeat of a vast army, due to Israel’s public unfaithfulness, has been followed by Yahweh’s public act of faithfulness in restoring life.
l   Shift in scenery: revival of bodies buried in graves, a restoration of the territory and relationship with Yahweh. Ending with a divine oath: Yahweh stands behind this promise of restoration.

Application:
l   Think of the time when we did not know Christ.
l   Christ and the gift of salvation: whole person restoration on a personal level by the Holy Spirit.
l   Transformation: The fruits of the Spirit and their role in the restoration of relationships.
l   Spread of the gospel: Restoration of communities, transformation of the nations in history. Sacrifices made by the apostles, martyrs, missionaries etc.

Bibliography:

Allen, Leslie C. Word Biblical Commentary Ezekiel 1-19. Dallas: Word Books Publisher, 1994.

Allen, Leslie C. Word Biblical Commentary Ezekiel 20-48. Dallas: Word Books Publisher, 1990.

Andrew, Matt. Chapel, Morling College, May 16, 2017.

Baker, John A. The Foolishness of God. London: Darton, Longman & Todd, 1970.

Block, Daniel I. The Book of Ezekiel Chapters 1-24. Grand Rapids: William B Eerdmans Publishing Company, 1997.

Block, Daniel I. The Book of Ezekiel Chapters 25-48. Grand Rapids: William B Eerdmans Publishing Company, 1998.

Block, Daniel I. By the River Chebar. Eugene: Cascade Books, 2013.

Block, Daniel I. Beyond the River Chebar. Eugene: Cascade Books, 2013.

Bowen, Nancy R. Abingdon Old Testament Commentaries: Ezekiel. Nashville: Abingdon Press, 2010.

Duguid, Iain M. Ezekiel: The NIV Application Commentary. Grand Rapids: Zondervan, 1999.

Greenberg, Moshe. Ezekiel, 1-20. Garden City: Doubleday & Company Inc, 1983.

Joyce, Paul M. Ezekiel: A Commentary. New York: T&T Clark, 2009.

Kelle, Brad E. Ezekiel: A Commentary in the Wesleyan Tradition. Kansas City: Beacon Hill Press, 2013.

Lyons, Michael A. An Introduction to the Study of Ezekiel. London: Bloomsbury, 2015.

Odell, Margaret S. Smyth & Helwys Bible Commentary: Ezekiel. Macon: Smyth & Helwys, 2005.

Renz, Thomas. The Rhetorical Function of the Book of Ezekiel. Boston: Brill Academic Publishers, 1999.

Sloane, Andrew. OT633 Lecture, Morling College, March 8 2017.





[1] Daniel I. Block, By the River Chebar (Eugene: Cascade Books, 2013), 5.
[2] Paul M. Joyce, Ezekiel: A Commentary (New York: T&T Clark, 2009), 42.
[3] Joyce, Ezekiel: A Commentary, 170. I did not include a passage from chapters 25-32 because I have chosen to cover chapter 38, which are also oracles addressed to nations other than Israel and Judah.
[4] Block, By the River Chebar, 17.
[5] Block, By the River Chebar, 18.
[6] Iain M. Duguid, Ezekiel: The NIV Application Commentary (Grand Rapids: Zondervan, 1999), 45.
[7] Daniel I.Block, The Book of Ezekiel Chapters 1-24(Grand Rapids: William B Eerdmans Publishing Company, 1997), 9.
[8] Block, The Book of Ezekiel Chapters 1-24, 83.
[9] Block, The Book of Ezekiel Chapters 1-24, 77.
[10] Block, The Book of Ezekiel Chapters 1-24, 80.
[11] Block, The Book of Ezekiel Chapters 1-24, 82.
[12] Joyce, Ezekiel: A Commentary, 66. Cf. Ps 137:1 “By the rivers of Babylon, there we sat down and there we wept when we remembered Zion.”
[13] Block, The Book of Ezekiel Chapters 1-24, 84. It is unclear whether “by the Chebar Canal” means that Ezekiel was personally beside the waterway at the time of the vision, or if the expression serves simply as a general designation for the region where the Judean exiles were settled.
[14] Brad E. Kelle, Ezekiel: A Commentary in the Wesleyan Tradition (Kansas City: Beacon Hill Press, 2013), 56. The “glory/presence of Yahweh” plays a key role throughout Ezekiel, appearing nearly 20 times in the book.
[15] Block, The Book of Ezekiel Chapters 1-24, 106.
[16] Joyce, Ezekiel: A Commentary, 58.
[17] Block, The Book of Ezekiel Chapters 1-24, 14.
[18] Block, By the River Chebar, 11.
[19] Block, The Book of Ezekiel Chapters 1-24, 14.
[20] Paul M. Joyce, Ezekiel: A Commentary (New York: T&T Clark, 2009), 17.
[21] John A. Baker, The Foolishness of God (London: Darton, Longman & Todd, 1970), 30.
[22] Duguid, Ezekiel, 133.
[23] Block, The Book of Ezekiel Chapters 1-24, 272.
[24] Duguid, Ezekiel, 138.
[25] Block, The Book of Ezekiel Chapters 1-24, 359.
[26] Duguid, Ezekiel, 157.
[27] Duguid, Ezekiel, 216.
[28] Duguid, Ezekiel, 215.
[29] Duguid, Ezekiel, 217.
[30] Block, The Book of Ezekiel Chapters 1-24, 520.
[31] Duguid, Ezekiel, 217.
[32] Duguid, Ezekiel, 218.
[33] Block, The Book of Ezekiel Chapters 1-24, 521.
[34] Block, By the River Chebar, 12.
[35] Block, The Book of Ezekiel Chapters 25-48, 267. 
[36] Duguid, Ezekiel, 398.
[37] Duguid, Ezekiel, 401.
[38] Block, The Book of Ezekiel Chapters 25-48, 392. 
[39] Duguid, Ezekiel, 430.
[40] Block, The Book of Ezekiel Chapters 25-48, 436. 
[41] Duguid, Ezekiel, 452.
[42] Duguid, Ezekiel, 456.
[43] Duguid, Ezekiel, 493.
[44] Block, The Book of Ezekiel Chapters 25-48, 746. 
[45] Nancy R. Bowen, Abingdon Old Testament Commentaries: Ezekiel (Nashville: Abingdon Press, 2010), 8. Son of man/human-one/mortal: noun ms construct (בֵּןson, descendant), noun ms absolute (אָדָםman, people). אָדָם is more used to speak of human in general. “Characterised by” sense, meaning he’s an Adam-like person. This occurs 93 times throughout the book.
[46] Some manuscripts don’t have the אֵ֥ת אֲשֶׁר
[47] “This” is omitted in LXX.
[48] noun fs ( בֶּטֶן belly, womb, inner self), suffix 2ms, verb hiphil imperfect 2ms jussive meaning apocopated (אכלfeed) shortened jussive form, because when the third person imperfect verb is first in its clause, it is Jussive. Which makes it a command/“let”. Can pick stomach first or belly first, either fine.
[49] Block, The Book of Ezekiel Chapters 1-24, 125. noun mp construct (מֵעֶהbelly, inner parts, bowels, internal organs), suffix 2ms, verb piel imperfect 2ms (מלאto fill, complete, finish, fulfill, perform, carry out). The redundancy here is obvious. Twice Yahweh commands the prophet to ingest the scroll, and twice the prophet obeys. This repetition is an Ezekielian pattern. To avoid repetition of the same word, if we pick stomach as first word then pick belly as second word, vice versa. Intestines not as good in this case because you can’t really feel it.
[50] particle preposition, noun ms (דְּבַשׁhoney), particle preposition (לְon לְמָתֽוֹק could be treated as a לְof reference), adjective ms (מָתוֹקsweet). “It was like honey, in respect to sweetness”, construing מָתוֹקas a noun.
[51] adjective mp (‎עָמֵק unfathomable, unintelligible, deep), noun fs (‎שָׂפָה lip, speech, edge), particle conjunction, adjective mp construct (כָּבֵדheavy, liver, hard), noun (לָשׁוֹןtongue, language).
[52] כִּ֡י לֹא usually expresses an antithesis, “but”. But this is unlikely here on contextual and grammatical grounds, since the antithetical comments begin in v7. It can function as an expletive, introducing a conditional clause.
[53]  שְׁמֹ֣עַ אֵלֶ֔ =listen to, not just hear, so don’t translate as hear.
[54] Moshe Greenberg, Ezekiel, 1-20 (Garden City: Doubleday & Company Inc, 1983), 69. adjective mp construct (חָזָקstrong, stout, mighty, hard), noun ms absolute (מֵצַחbrow, forehead). Greenberg relates the “hard forehead” to the English word effrontery, which comes from the Latin “out+forehead”.
[55] adjective mp construct (קָשֶׁהhard, difficult, heavy, difficult, shameless), noun ms absolute (לֵבheart).
[56] נתן has a wide range of meanings, can use “make” instead of “give”.
[57] Leslie C. Allen, Word Biblical Commentary Ezekiel 1-19 (Dallas: Word Books Publisher, 1994), 4. verb niphal imperfect 2ms (חתתto be dashed to pieces, be struck down, be terrified), because of their face: the way the people’s face look, another words, “do not be intimidated by their facial their expression.”
[58] juxtaposition of two imperatives is sometimes a tone of urgency, eg. now go.
[59] particle conjunction, particle conjunction (if), verb qal imperfect 3mp (חדלend, stop, discontinue, give up). “or if they cease” better translated as “not”.
[60] Nancy R. Bowen, Abingdon Old Testament Commentaries: Ezekiel (Nashville: Abingdon Press, 2010), 9. רוּחַ breath, wind, spirit. What type? A sudden gust of wind? Or the Spirit of Yahweh, the Holy Spirit?[60] A human energy? The word is capable of bearing more than one nuance.
[61] Block, The Book of Ezekiel Chapters 1-24, 134-135. “Blessed be the glory of the Yahweh” vs “as the glory of Yahwah rose”: verb qal passive participle ms (ברךblessed, to kneel). A century and a half ago Hitzig proposed that MT ברך represented a scribal corruption of berum “as [it] rose”. However since the versions all agree with MT, the error must have occurred prior to 2nd century BC. 
[62] Noun ms absolute (רַעַשׁquaking, roar).
[63] Adjective ms absolute (מַרbitter, bitterly). Not in the LXX.
[64] Different רוּחַ: רוּחַ lifting Ezekiel up vs Ezekiel’s רוּחַ being angry. Here it is רוּחַ of motivation/mind.
[65] Block, The Book of Ezekiel Chapters 1-24, 135-136. While תֵּל אָבִיב translates literally “mound of spring produce,” as a Mesopotamian toponym it is derived from til abubi, “mound of the flood [debris]. This name may have been applied to the present site in the aftermath of the Chaldean destruction.
[66] Block, The Book of Ezekiel Chapters 1-24, 137. Verb hiphil participle ms absolute (שׁמםmake deserted, desolate, make disconcerted, awestruck). Ezekiel was stunned: sitting for seven days in the midst of the exiles.
[67] Bowen, Ezekiel, 12. Bowen thinks “stunned” is an understatement. Elsewhere NRSV translates the same verb as “horrify” (20:26), “desolation” (30:12, 14), and “appalled” (32:10). In the noun form it is used throughout Ezekiel to describe “desolated” land. I think devastated seem to be a better term.
[68] And where they were sitting, there I sat for seven days, devastated in their midst (kethib translation) vs and I sat where they were sitting. And there I sat devastated among them seven days [qere translation]: I think kethib sounds smoother.
[69] Bowen, Ezekiel, 8.
[70] Bowen, Ezekiel, 11.
[71] Thomas Renz, The Rhetorical Function of the Book of Ezekiel (Boston: Brill Academic Publishers, 1999), 140.
[72] Bowen, Ezekiel, 11.
[73] Block, The Book of Ezekiel Chapters 1-24, 125. 
[74] Block, The Book of Ezekiel Chapters 1-24, 126. 
[75] Block, The Book of Ezekiel Chapters 1-24, 128. 
[76] Block, The Book of Ezekiel Chapters 1-24, 129. 
[77] Block, The Book of Ezekiel Chapters 1-24, 129. 
[78] Bowen, Ezekiel, 11.
[79] Block, The Book of Ezekiel Chapters 1-24, 14.
[80] Andrew Sloane, OT633 Lecture, Morling College, March 8 2017.
[81] Bowen, Ezekiel, 11.
[82] Block, The Book of Ezekiel Chapters 1-24, 129. 
[83] Margaret S. Odell, Smyth & Helwys Bible Commentary: Ezekiel (Macon: Smyth & Helwys, 2005), 46.
[84] Odell, Ezekiel, 47.
[85] Block, The Book of Ezekiel Chapters 1-24, 133. 
[86] Block, The Book of Ezekiel Chapters 1-24, 136. 
[87] Allen, Word Biblical Commentary Ezekiel 1-19, 43.
[88] Allen, Word Biblical Commentary Ezekiel 1-19, 17.
[89] Bowen, Ezekiel, 12.
[90] Allen, Word Biblical Commentary Ezekiel 1-19, 17.
[91] Block, The Book of Ezekiel Chapters 1-24, 14.
[92] Block, The Book of Ezekiel Chapters 1-24, 130.
[93] Renz, The Rhetorical Function, 138.
[94]Block, The Book of Ezekiel Chapters 1-24, 131. It is for this reason that the reaction of the prophet’s audience is hardly ever related and their words are only once directly quoted (24:19).
[95] Duguid, Ezekiel, 74.
[96] Duguid, Ezekiel, 75.
[97] Duguid, Ezekiel, 76.
[98] Odell, Ezekiel, 454. This unit begins with the formula that introduces each of Ezekiel’s other visions.
[99] Daniel I. Block, The Book of Ezekiel Chapters 25-48 (Grand Rapids: William B Eerdmans Publishing Company, 1997), 373. The phrase בְר֙וּחַ֙ יְהוָ֔ה occurs elsewhere in the book only in 11:5, where the falling of the Spirit of Yahweh upon Ezekiel is followed by a command to prophesy.
[100] Block, The Book of Ezekiel Chapters 25-48, 372. The particleהִנֵּ֖ה, which can mean “behold” or “look” and is common in dreams and vision reports.
[101] noun fs absolute (בִּקְעָהvalley-plain)
[102] Block, The Book of Ezekiel Chapters 25-48, 374. In dreams, וְהִנֵּ֙ה expresses a strong emotional reaction to an awesome sight. The phrase וְהִנֵּ֙ה רַבּ֤וֹת מְאֹד֙ highlight Ezekiel’s amazement.
[103] הִנֵּ֖ה: Can be immediately impending action. Something Yahweh’s about to do? Or is Yahweh is drawing attention to something he’s going to do?
[104] Block, The Book of Ezekiel Chapters 25-48, 376. The shift in meaning of ר֖וּחַ from v1 is obvious. It is difficult to decide whether it should be interpreted as “spirit” or “breath”. I think “breath” will be match the subsequent verses better.
[105] noun ms absolute (רַעַשׁquake, roar, clatter, commotion).
[106] Block, The Book of Ezekiel Chapters 25-48, 376. noun fs absolute (bone), particle preposition (to, into, towards), noun fs construct (bone), suffix 3ms. עֶ֖צֶם אֶל־עַצְמֽוֹ Literally means “a bone to its bone”.
[107] Bowen, Ezekiel, 228. The רוּחַis from the same root that appears in Gen 2:7.
[108] verb qal passive participle mp absolute (הרגkill, slay, slaughter), particle article, adjective both plural absolute (these).
[109] particle adverb (מְאֹדpower, might, to the highest degree, very), particle adverb (twice meaning emphasis)
[110] Block, The Book of Ezekiel Chapters 25-48, 369. The niphal is used occasionally in a derived sense of persons being cut off from the rest of humanity.
[111] Block, The Book of Ezekiel Chapters 25-48, 282. אֲנִ֥י יְהוָ֖ה דִּבַּֽרְתִּי is the divine self-introduction formula “I am Yahweh, I have spoken”. “I, Yahweh, have spoken,” obscures the self-introduction formula.
[112] Odell, Ezekiel, 455. verb qal waw consec perfect 1cs (to do, make, act), noun ms construct (utterance, declaration, decision), noun proper. The concluding recognition formula ends in a formula for a divine oath.
[113] Renz, The Rhetorical Function, 128.
[114] Bowen, Ezekiel, 227.
[115] Odell, Ezekiel, 454.
[116] Leslie C. Allen, Word Biblical Commentary Ezekiel 20-48 (Dallas: Word Books Publisher, 1990), 184.
[117] Odell, Ezekiel, 454.
[118] Block, The Book of Ezekiel Chapters 25-48, 372. 
[119] Block, The Book of Ezekiel Chapters 25-48, 374. 
[120] Block, The Book of Ezekiel Chapters 25-48, 374. 
[121] Block, The Book of Ezekiel Chapters 25-48, 375. 
[122] Bowen, Ezekiel, 227.
[123] Bowen, Ezekiel, 228.
[124] Allen, Word Biblical Commentary Ezekiel 20-48, 185.
[125] Block, The Book of Ezekiel Chapters 25-48, 377. The source of הָר֔וּחַ “the breath” is אַרְבַּ֤ע רוּחוֹת֙, “the four winds,” meaning “the four directions.”
[126] Bowen, Ezekiel, 228. body shaped first, then becoming alive with רוּחַ
[127] Block, The Book of Ezekiel Chapters 25-48, 375. 
[128] Block, The Book of Ezekiel Chapters 25-48, 377. 
[129] Matt Andrew, Chapel, Morling College, May 16, 2017.
[130] Block, The Book of Ezekiel Chapters 25-48, 379. 
[131] Allen, Word Biblical Commentary Ezekiel 20-48, 186.
[132] Block, The Book of Ezekiel Chapters 25-48, 369. 
[133] Allen, Word Biblical Commentary Ezekiel 20-48, 186.
[134] Matt Andrew, Chapel, Morling College, May 16, 2017.
[135] Block, The Book of Ezekiel Chapters 25-48, 379. 
[136] Block, The Book of Ezekiel Chapters 25-48, 381. 
[137] Block, The Book of Ezekiel Chapters 25-48, 369. 
[138] Bowen, Ezekiel, 228.
[139] Odell, Ezekiel, 455.
[140] Block, The Book of Ezekiel Chapters 25-48, 392. 
[141] Bowen, Ezekiel, 229.
[142] Block, The Book of Ezekiel Chapters 25-48, 392. 
[143] Bowen, Ezekiel, 230.