Now in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God.
In the fifth of the month, which was the fifth year of king Jehoiachin’s captivity, Yahweh’s word came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and Yahweh’s hand was there on him.
I looked, and behold, a stormy wind came out of the north: a great cloud, with flashing lightning, and a brightness around it, and out of the middle of it as it were glowing metal, out of the middle of the fire. Out of its center came the likeness of four living creatures. This was their appearance: They had the likeness of a man. Everyone had four faces, and each one of them had four wings. Their feet were straight feet. The sole of their feet was like the sole of a calf’s foot; and they sparkled like burnished bronze. They had the hands of a man under their wings on their four sides. The four of them had their faces and their wings like this: Their wings were joined to one another. They didn’t turn when they went. Each one went straight forward.
As for the likeness of their faces, they had the face of a man. The four of them had the face of a lion on the right side. The four of them had the face of an ox on the left side. The four of them also had the face of an eagle. Such were their faces. Their wings were spread out above. Two wings of each one touched another, and two covered their bodies. Each one went straight forward: where the spirit was to go, they went. They didn’t turn when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches. The fire went up and down among the living creatures. The fire was bright, and lightning went out of the fire. The living creatures ran and returned as the appearance of a flash of lightning.
Now as I saw the living creatures, behold, there was one wheel on the earth beside the living creatures, for each of the four faces of it. The appearance of the wheels and their work was like a beryl. The four of them had one likeness. Their appearance and their work was as it were a wheel within a wheel. When they went, they went in their four directions. They didn’t turn when they went. As for their rims, they were high and dreadful; and the four of them had their rims full of eyes all around.
When the living creatures went, the wheels went beside them. When the living creatures were lifted up from the earth, the wheels were lifted up. Wherever the spirit was to go, they went. The spirit was to go there. The wheels were lifted up beside them; for the spirit of the living creature was in the wheels. When those went, these went. When those stood, these stood. When those were lifted up from the earth, the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.
Over the head of the living creature there was the likeness of an expanse, like an awesome crystal to look at, stretched out over their heads above. Under the expanse, their wings were straight, one toward the other. Each one had two which covered on this side, and each one had two which covered their bodies on that side. When they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of an army. When they stood, they let down their wings.
There was a voice above the expanse that was over their heads. When they stood, they let down their wings. Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the throne was a likeness as the appearance of a man on it above. I saw as it were glowing metal, as the appearance of fire within it all around, from the appearance of his waist and upward; and from the appearance of his waist and downward I saw as it were the appearance of fire, and there was brightness around him. As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness all around. This was the appearance of the likeness of Yahweh’s glory. When I saw it, I fell on my face, and I heard a voice of one that spoke.
John Calvin 1540 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28 We see that the Prophet was called to the…
We see that the Prophet was called to the office of a Teacher in the fifth year after Jehoiachin had voluntarily surrendered himself to the king of Babylon, (2 Kings 24:15); and had been dragged into exile, together with his mother: for it was, says he, “in the thirtieth year.” The greater part of the Commentators follow the Chaldee Paraphrast, and understand him to date from the finding of the Book of the Law. It is quite clear, flint this year was the eighteenth of king Josiah; but in my computation, I do not subscribe to the opinion of those who adopt this date. For this phrase — “the thirtieth year,” would then appear too obscure and ‘forced. We nowhere read that succeeding writers adopted this date as a standard. Besides, there is no doubt that the usual method among the Jews was to begin to reckon from a Jubilee. For this was a point of starting for the future. I therefore do not doubt that this thirtieth year is reckoned from the Jubilee. Nor is my opinion a new one; for Jerome makes mention of it, although he altogether rejects it, through being deceived by an opposite opinion. But since it is certain that the Jews used this method of computation, and made a beginning from Jobel, that is, the Jubilee, this best explains the thirtieth year If any one should object, that we do not read that this eighteenth year of king Josiah was the usual year in which every one returned to his own lands, (Leviticus 25) and liberty was given to the slaves, and the entire restoration of the whole people took place, yet the answer is easy, although we cannot ascertain in what year the Jobel fell, it is sufficient for us to assign the Jubilee to this year, because the Jews followed the custom of numbering their years from this institution. As, then, the Greeks had their Olympiads, the Romans their Consuls, and thence their computation of annals; so also the Hebrews were accustomed to begin from the year Jobel, when they counted their years on to the next restoration, which I have just mentioned. It is therefore probable that this was a Jubilee year — it is probable, then, that this was the Jubilee. For it is said that Josiah celebrated the passover with such magnificent pomp and splendor, that there had been nothing like it since the time of Samuel. (2 Chronicles 35:18.) The conjecture which best explains this is, not that he celebrated the passover even with such magnificence, but that he was induced to do so by the peculiar occasion, when the people were restored and returned to their possessions, and the slaves were set free. Since, then, this was the Jubilee, the pious king was induced to celebrate the passover with far greater splendor than was usual — nay, even to surpass David and Solomon. Again, although he reigned thirteen years afterwards, we do not read that he celebrated any passover with remarkable splendor. We do not doubt as to his yearly celebration; for this was customary. (2 Kings 23:23.) From this we conclude that the celebration before us was extraordinary, and that the year was Jobel. But though it is not expressed in Scripture, it is sufficient for us that the Prophet reckoned the years according to the accustomed manner of the people. For he says, that this was “the fifth year of king Jehoiachin’s captivity:” who is called also Jehoiakim; for Jehoiakim succeeded Josiah, and reigned eleven years. The thirteen years which remain of Josiah’s reign and these eleven, make twenty-four. (2 Kings 23:36.) Now, “his successor,” Jehoiachin, passed immediately into the hands of king Nebuchadnezzar, and was taken captive at the beginning of his reign, and reigned only three or four months. (2 Kings 24:8.) After that, the last king, Zedekiah, was set up by the will of the king of Babylon. We see, therefore, that nine years are made up: add the space of the reign of Jehoiachin: so it is no longer doubtful as to the reckoning of “the thirtieth year” from the eighteenth of king Josiah. It is true that the Law of God was found during this year, (2 Chronicles 34:14,) but the Prophet here accommodates himself to the received rule and custom.
We must now come to the intention of God in appointing Ezekiel as his Prophet. For thirty-five years Jeremiah had not ceased to cry aloud, but to little purpose. When, therefore, this Prophet Jeremiah was so occupied, God wished to give him a coadjutor. Nor was it but a slight relief when at Jerusalem Jeremiah became aware that the Holy Spirit was speaking through another mouth in harmony with himself; for by this means the truth of his teaching was confirmed. In the thirteenth year of Josiah, Jeremiah undertook the prophetic office: (Jeremiah 1:2:) eighteen years remain: add the eleven years of Jehoiakim, and it will make twenty.-nine: then add another year, and five more, and we shall have thirty-five years. This then was his hard province, to cry aloud continually for thirty-five years, to the deaf, nay, even to the insane. God, therefore, that he might succor his servant, gave him an ally who should teach the same things at Babylon which Jeremiah had not desisted from proclaiming at Jerusalem. He profited not only the captives, but also the rest of the people who still remained in the city and the land. As far as the captives were concerned, this confirmation was necessary for them: for they had false Prophets there, as we learn from Jeremiah 29:21; there was Ahab the son of Kolaiah, and Zedekiah the son of Maaseiah; they proudly boasted that they were endued with the Spirit of revelation; they promised the people marvels, they derided the softness of those who had left their country, they said that they were determined to fight to the very last, and to run the risk of their lives rather than voluntarily give up the inheritance of divine promise. In this way they insulted the captives. After this there was Shemaiah the Nehelamite, (Jeremiah 29:24,) who wrote to the high priest Zephaniah, and reproached him for being careless and neglectful, because he did not severely punish Jeremiah as an impostor and a fanatic, and a false intruder into the prophetic office. Since, therefore, the Devil had his busy agents there, God stationed his Prophet there, and hence we see how useful, nay, how necessary it was, that Ezekiel should discharge his prophetic office there. But the utility of his instructions extended much further, since those at Jerusalem were compelled to listen to the prophecies which Ezekiel uttered in Chaldea. When they saw that his prophecies agreed with those of Jeremiah, it necessarily happened that they would at least enquire into the cause of this coincidence. For it is not natural that one Prophet at Jerusalem, and another in Chaldea, should utter their prophecies, as it were, in the same key, just as two singers unite their voices in accordance with each other. For no melody can be devised more perfectly complete than that which appears between these two servants of God. Now we see the meaning of what our Prophet says concerning “the years.” In the thirtieth year: then in the fourth month, (the word month being’ understood,) and in the fifth day of the month, as I was among the captives
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Before I proceed any farther, I will briefly touch on the subjects which Ezekiel treats. He has all things in common with Jeremiah, as I have said, with this peculiarity, that he denounces the last slaughter against the people, because they ceased not to heap iniquity upon iniquity, and thereby inflamed still more and more the vengeance of God. He threatens them, therefore, and that not once only, because such was the hard-heartedness of the people, that it was not enough to utter the threatenings of God three or four times, unless he should continually impress them. But, at the same time, he shows the causes why God determined to treat his people so severely; namely, because they were contaminated with many superstitions, because they were perfidious, avaricious, cruel, and full of rapine, given up to luxury and depraved by lust: all these things are united by our Prophet, that he may show that the vengeance of God is not too severe, since the people had arrived at the very last pitch of impiety and all wickedness. At the same time, he gives them, here and there, some taste of the mercy of God. For all threats are vain, unless some promise of favor is held out. Nay, the vengeance of God, as soon as it is displayed, drives men to despair, and despair casts them headlong into madness: for as soon as any one apprehends the anger of God, he is necessarily agitated, and then, like a raging beast, he wages war with God himself. For this reason, I said, that all threats are vain without a taste of the mercy of God. The Prophets always argue with men with no other intention than that of stirring’ them up to penitence, which they could never effect unless God could be reconciled to those who had been alienated from him. This then is the reason why our Prophet, as well as Jeremiah, when they reprove the people, temper their asperity by the interposition of promises. He also prophesies against heathen nations, like Jeremiah, especially against the children of Ammon, the Moabites, the Tyrians, the Egyptians, and the Assyrians. (Jeremiah 26-29.) But from the fortieth chapter he treats more fully and copiously concerning the restoration of the Temple and the city. He there professedly announces, that a new state of the people would arise, in which both the royal dignity would flourish again, and the priesthood would recover its ancient excellence, and, to the end of the book, he unfolds the singular benefits of God, which were to be hoped for after the close of the seventy years. Here it is useful to remember what we observed in the case of Jeremiah: (Jeremiah 28:) while the false Prophets were promising the people a return after three or five years, the true Prophets were predicting what would really happen, that the people might submit themselves patiently to God, and that length of time might not interrupt their calm submission to his just corrections.
As we now understand what our Prophet is treating, and the tendency as well as the substance of his teaching, I will proceed with the context.
He says: as I was among the captives While some skillfully explain the words of the Prophet, they think that he was not in reality in the midst of the exiles, but refer this to a vision, as if; when he uses the word “among,” signifying “in the midst,” its sense could be, that he was in the assembly of the whole people: but his intention is far otherwise, for he uses the above phrase that he may show that he was an exile together with the rest, and yet that the prophetic spirit was granted to him in that polluted land. Hence the words, “among the captives,” or, “in the midst of the captives,” do not mean the assembly, but simply narrate, that, though the Prophet was far from the Sacred Land, yet the hand of God was extended to him there, that he might excel in the prophetic gift. Hence the folly of those is refuted, who deny to our Prophet the possession of any spirit of revelation before he went into exile. Although they do not err so much through mistake and ignorance as through willful stupidity; for the Jews took nothing so ill as the thought of God’s reigning beyond the sacred land. To this day, indeed, they are hardened, because they are dispersed through the whole world, and scattered through all regions, and yet retain much of their ancient pride. But then, when there was any hope of return, this profanation seemed to them scarcely tolerable, if the truth of God were to shine forth elsewhere than in the holy land, but especially in the Temple. The Prophet then shows, that he was called to the office of instruction when he was in the midst of the exiles, and one among them. God’s inestimable goodness is conspicuous in this, because he called the Prophet, as it were, from the abyss: for Babylon was a profound abyss: hence the Spirit of God emerged with its own instrument, that is, brought forth this man, who should be the minister and herald of his vengeance as well as of his favor. We see, therefore, how wonderfully God drew light out of darkness, when our Prophet was called to his office during his exile. In the meantime, although his doctrine ought to be useful to the Jews still remaining in this country, yet God wished them not to return to him without some mark of their disgrace. For, because they had despised all the prophecies which had been uttered at home, in the Temple, the Sanctuary, and on Mount Zion, these prophecies were now to issue forth from that cursed land, and from a master who was sunk, as I have said, in that profound abyss. We see then, that God chastised their impious contempt of his instructions, not without putting them to shame. For a long time Isaiah had discharged the prophetic office; then came Jeremiah: but the people ever remained just as they formerly were. Since then prophecy when flowing freely from the very fountain was despised by the Jews, God raised up a Prophet in Chaldea. Blow, therefore, we see the full meaning of the clause.
He says, “by the river of Chebar,” which many understand to mean the Euphrates, but they assign no reason, except their not finding any other celebrated river in that country; for the Tigris loses its name after flowing into the Euphrates, and on this account they think the Euphrates is called Chebar. But we are ignorant of the region to which our Prophet was banished: perhaps it was Mesopotamia, or else beyond Chaldea, and besides, since the Euphrates has many tributaries, it is probable that each has its own name. But since all is uncertainty, I had rather leave the matter in suspense. Because the Prophet received his vision on the banks of the river, some argue from this, that the waters were, as it were dedicated to revelations, and when they assign the cause, they say that water is lighter than earth, and as a prophet must necessarily rise above the earth, so water is suitable for revelations. Some connect this with ablution, and think that baptism is prefigured. But I pass by these subtleties which vanish of themselves, and very willingly do I leave them, because in this way Scripture would lose all its solidity: conjectures of this kind are very plausible, but we ought to seek in Scripture sure and firm teaching;, in which we can acquiesce. Some for instance torture this passage, “By the rivers of Babylon we sat down and wept,” (Psalm 137:1,) as if the people betook themselves to their banks to pray and worship; when the situation of that country only is described, as being watered by many rivers, as I have just mentioned.
He says, the heavens were opened, and I saw visions of God God opens his heavens, not that they are opened in reality, but when, by removing every obstacle, he allows the eye of the faithful to penetrate even to his celestial glory; for if the heavens were cleft a thousand times, yet what great brightness must it be to arrive at the glory of God? The sun appears small to us, yet it far exceeds the earth in size. Then the other planets, except the moon, are all like small sparks, and so are the stars. Since, therefore, light itself grows dark before our glance penetrates thus far, how can our sight ascend to the incomprehensible glory of God? It follows therefore when God opens the heavens, that he also gives new eyesight to his servants, to supply their deficiency to pierce not only the intervening space, but even its tenth or hundredth part. So, when Stephen saw the heavens open, (Acts 7:56,) his eyes were doubtless illuminated with unusual powers of perceiving far more than men can behold. So, at the baptism of Christ, the heavens were opened, (Matthew 3:16,) that is, God made it appear to John the Baptist, as if he were carried above the clouds. In this sense the Prophet uses the words, the heavens were opened, He adds, I saw visions of God Some think that this means most excellent visions, because anything excellent is called in Scripture divine, as lofty mountains and trees are called mountains and trees of God; but this seems too tame. I have no doubt but that he calls prophetic inspiration “visions of God,” and thus professes himself sent by God, because he put off as it were his human infirmities when God intrusted to him the office of instructor. And we need not wonder that he uses this phrase, because it was thought incredible that any prophet could arise out of Chaldea. Nathaniel asked whether any good thing could come out of Nazareth, and yet Nazareth was in the Holy Land. How then could the Jews be persuaded that the light of celestial doctrine could shine in Chaldea, and that any testimony to the grace of God could spring from thence? and that there also God exercised judgment by the mouth of a Prophet? This would never have been believed unless the calling of God had been marked in some signal and especial manner. Since he next adds, this was the fifth year of king Jehoiachin’s captivity, (or Jechoniah, or Jechaniah,) it is plain that by these very words he reproves the obstinacy of the people. For when God afflicts us severely, at first we are much agitated, but by degrees we necessarily become submissive. Since, however, the willfulness of the people was not subdued during these five years, we infer that they persevered in rebellion against God. Nor does he spare those who remained at Jerusalem, for these took credit to themselves for not going into exile with their brethren, and so they despised them, as we often find in Jeremiah. Since then those who remained at home pleased themselves and thought their lot the best, the Prophet here marks the time, because it was necessary to allay their ferocity, and since they resisted the prophecies of Jeremiah, to use a second hammer that they might be completely broken in pieces. This is the reason why he speaks of the fifth year of king Jehoiachin’s captivity.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 5, 9, 10, 12, 14, 16, 18, 24, 27 After that the book of the Law was found,…
After that the book of the Law was found, which was the eighteenth year of the reign of Josiah, so that five and twenty years after this book was found, Jeconiah was led away captive with Ezekiel and many of the people, who the first year after saw these visions.
Which was a part of Euphrates so called.
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That is notable and excellent visions, so that it might be known, it was no natural dream, but came of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–28 Eze 1:1 Now it came to pass in the…
Eze 1:1 Now it came to pass in the thirtieth year, in the fourth [month], in the fifth [day] of the month, as I [was] among the captives by the river of Chebar, [that] the heavens were opened, and I saw visions of God.
The Book of the prophet Ezekiel.] The book of Ezekiel, so the Hebrews call it, and forbid any to read the beginning and ending of it till he be thirty years of age, because it is so abstruse and mysterious. Nazianzen {a} calleth this prophet, the beholder of great things, and the interpreter of visions and mysteries. Another {b} calleth him the hieroglyphic prophet. A third, Jeremiah veiled, a band shut up, and you know not what is in it, &c. {c} Contemporary he was to Jeremiah, though in another country, and a great confirmer of what he had foretold, but could not be credited. To him, therefore, as to many others, Ezekiel became, according to the import of his name, "The strength of God," who mightily enabled him, as Lavater well notes, with a stout and undaunted spirit, to reprove both people and princes, and to threaten them more terribly and vehemently than Jeremiah had done before him. But, in the substance of their prophecies, there is no small conformity. Ferunt Ezechielem servum Ieremiae prius extitisse, saith Nazianzen. {d} Some have affirmed that Ezekiel had sometimes been Jeremiah’s servant, as was afterwards Baruch.
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Ver. 1. Now it came to pass in the thirtieth year,] scil., Since the book of the law was found, and that famous passover kept in King Josiah’s days, {2Ki 22:1-20; 2Ki 23:1-30} since the eighteenth year of his reign. {2Ki 23:23} So elsewhere, they began their account from some memorable mercy or remarkable accident; as from the promise made to Abraham, the birth of Isaac, the departure out of Egypt, the division of the kingdom into that of Israel and the other of Judah, &c.
In the fifth day of the month.] Which was the Sabbath day say some, Compare Eze 3:16. Then was this holy prophet in the Spirit, as was afterwards also John the divine upon the Christian Sabbath. {Rev 1:10}
As I was among the captives.] In Chaldea. That rule of the Rabbis, therefore, holdeth not - viz., that the Holy Ghost never spake to the prophets but only in the Holy Land.
By the river of the Chebar.] Which was rivus vel ramentum Euphratis, a part or channel of Euphrates. There sat the poor captives, {Psa 137:1} and there this prophet received this vision here, and his vocation in the next chapter. It is observed, that by the sides of rivers various prophets had visions of God; by a river side it was that Paul and his company met to preach and pray. {Act 16:13} And of Archbishop Ussher, {e} that most reverend man of God, it is recorded, that to a certain place by a water side he frequently resorted, when as yet he was but very young, sorrowfully to recount his sins, and with floods of tears to pour them out in confession to God.
That the heavens were opened.] Not by a division of the firmament, saith Jerome, but by the faith of the believer. The like befell Stephen the proto martyr, when the stones were buzzing about his ears; {Act 7:55-60} and, if we may believe the monkish writers, Wulsin, Bishop of Salisbury, when he lay dying. {f}
And I saw visions of God,] i.e., Offered by God, or excellent visions. Ut montes Dei, cedri Dei, civitas Dei. Ezekiel was not only a priest and a prophet, but a seer also. Abraham was the like. {Joh 8:56 Gen 20:7} This was no small honour.
{a} In Apolog.
{b} A Lapide.
{c} Ezechiel scripturarum et Oceanus, et mysteriorum Dei labyrinthus. - Jerome. Many, both writers and readers, have passed over this prophet as dark, difficult, and less useful. - Greenhill, Praef.
{d} Orat. 47.
{e} His life and death by Dr Bernard.
{f} Speed, 335.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–28 Now: this does not refer to any particular time…
Now: this does not refer to any particular time before mentioned, though sometimes this English particle now connotes particular time, (the Hebrew is and, so the Greek and Latin,) but is a phrase in use on entering upon discourse.
It came to pass in the thirtieth year, of the prophet's age, or from the finding the book of the law in the eighteenth year of Josiah, when the threats were read which now were executed on the Jews, according to 2Ki 22:16, from which date to the fifth year of the captivity are thirty years; or in the thirtieth year of the Chaldean monarchy, founded by Nabopollassar. Other accounts omitted, you are left to your own thoughts which of these two latter are more probable; both have very weighty authority for them; and indeed they both concur and meet in the fifth year of the captivity, and so either computation may without mistake be followed.
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In the fourth month; the original hath only in the fourth, concisely, but it is certainly the month, but whether in account from Marchesvan, October with us, to Shebat, January, or from Nisan, March, unto Tamuz, July, is more questionable; the latter I guess to be the rightest account; so from Nisan, which is part of our March and April, to Tamuz, part of our June and July, will be the fourth month; and this account in church things best suits the prophet's design.
In the fifth day of the month; it was the third day of our July, probably it was the sabbath day, when the Jews would be free from labour, and at leisure to hear the prophet; and indeed such declarations of the will of God are an entertainment suitable to the consecration of the seventh day to God.
As I was among the captives; Heb. and I, &c. Though a priest and prophet, the first by birth and lineal descent, the other by extraordinary commission, yet I also found as little respect as my countrymen.
Among the captives; in the midst of the captivity, so the Hebrew idiom; perhaps the prophet rather useth the abstract itself than the concrete, to express the grievousness of it: they were captive, nay, captivity rather, under extreme bondage; as darkness for dark.
By the river; either there commanded to dwell, or thither retiring, that more freely they might lament their own sins, and Jerusalem's desolation: or what if it were to keep, as they might, their sabbath, in which the spiteful Babylonians interrupt them, and with scorn require them to sing a temple song, Psa 137:3.
Chebar; a branch of Euphrates, or that part which Chobar advised should be made to divert the violence of Euphrates, lest it damnify the city Babylon. Or rather a river now called Giulap, arising out of the mountain Masius, and falls into Euphrates, somewhat below a city called by the same name, Giulap or Chaboras; as Ferrarius and Hotoman observe.
The heavens were opened; the firmament or lower parts of the celestial arch either really did, or to appearance seemed to divide, and the contiguous parts withdrew as a curtain, to give the prophet the view of what was within; or as folding doors set open that he might look into that apartment where this unusual sight was prepared.
Were opened; expressed thus in the passive to let us see that there was a supreme, sovereign, and Divine power and authority by which this was done; it is not said the heavens did open, but they were opened. It was no meteor, chasm, or yawning, which is naturally a figured semblance of a breach in the visible heavens, whence appears a gulf or deep and wide pit to the eye. It was not thus, but a supernatural and extraordinary aperture or opening, wrought by the immediate power of God, who was now appearing to the prophet, and commissioning him. It might probably be somewhat like that which appeared to the proto-martyr Stephen, Act 7:56.
I saw; I had a distinct, full, and clear sight of what appeared, I was awake and with my eyes discerned what I shall now write, the things I am about to publish, how stupendous soever they are, what I am sure I saw, and am as sure they will be accomplished.
Visions; in the plural, either because they were many distinct visions, or because it was made of many distinct parts, each part might seem to be one vision.
Of God; excellent and wonderful. So by the name of God the Hebrew expresses any excellency, as, cedars of God, man of God. Or,
of God, wherein I saw God, who appeared to the prophet; or else,
of God, i.e. which God did make me to see. It was not a dream of man's brain, it was a Divine vision, either corporeal or intellectual.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv4, 15, 26 The visions of God which Ezekiel here saw were…
The visions of God which Ezekiel here saw were very glorious, and had more particulars than those which other prophets saw. It is the scope and intention of these vision, 1. To possess the prophet's mind with very great, and high, and honourable thoughts of that God by whom he was commissioned and for whom he was employed. It is the likeness of the glory of the Lord that he sees (Eze 1:28), and hence he may infer that it is his honour to serve him, for he is one whom angels serve. He may serve him with safety, for he has power sufficient to bear him out in his work. It is at his peril to draw back from his service, for he has power to pursue him, as he did Jonah. So great a God as this must be served with reverence and godly fear; and with assurance may Ezekiel foretel what this God will do, for he is able to make his words good. 2. To strike a terror upon the sinners who remained in Zion, and those who had already come to Babylon, who were secure, and bade defiance to the threatenings of Jerusalem's ruin, as we have found in Jeremiah's prophecy, and shall find in this, many did. "Let those who said, We shall have peace though we go on, know that our God is a consuming fire, whom they cannot stand before." That this vision had a reference to the destruction of Jerusalem seems plain from Jer 43:3, where he says that it was the vision which he saw when he came to destroy the city, that is, to prophesy the destruction of it. 3. To speak comfort to those that feared God, and trembled at his word, and humbled themselves under his mighty hand. "Let them know that, though they are captives in Babylon, yet they have God nigh unto them; though they have not the place of the sanctuary to be their glorious high throne, they have the God of the sanctuary." Dr. Lightfoot observes, "Now that the church is to be planted for a long time in another country, the Lord shows a glory in the midst of them, as he had done at their first constituting into a church in the wilderness; and out of a cloud and fire, as he had done there, he showed himself; and from between living creatures, as from between the cherubim, he gives his oracles." This put an honour upon them, by which they might value themselves when the Chaldeans insulted over them, and this might encourage their hopes of deliverance in due time.
Now, to answer these ends, we have in these verses the first part of the vision, which represents God as attended and served by an innumerable company of angels, who are all his messengers, his ministers, doing his commandments and hearkening to the voice of his word. This denotes his grandeur, as it magnifies an earthly prince to have a splendid retinue and numerous armies at his command, which engages his allies to trust him and his enemies to fear him.
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I. The introduction to this vision of the angels is very magnificent and awakening, Eze 1:4. The prophet, observing the heavens to open, looked, looked up (as it was time), to see what discoveries God would make to him. Note, When the heavens are opened it concerns us to have our eyes open. To clear the way, behold, a whirlwind came out of the north, which would drive away the interposing mists of this lower region. Fair weather comes out of the north, and thence the wind comes that drives away rain. God can by a whirlwind clear the sky and air, and produce that serenity of mind which is necessary to our communion with Heaven. Yet this whirlwind was attended with a great cloud. When we think that the clouds which arise from this earth are dispelled and we can see beyond them, yet still there is a cloud which heavenly things are wrapped in, a cloud from above, so that we cannot order our speech concerning them by reason of darkness. Christ here descended, as he ascended, in a cloud. Some by this whirlwind and cloud understand the Chaldean army coming out of the north against the land of Judah, bearing down all before them as a tempest; and so it agrees with that which was signified by one of the first of Jeremiah's visions (Jer 1:14, Out of the north an evil shall break forth); but I take it here as an introduction rather to the vision than to the sermons. This whirlwind came to Ezekiel (as that to Elijah, Kg1 19:11), to prepare the way of the Lord, and to demand attention. He that has eyes, that has ears, let him see, let him hear.
II. The vision itself. A great cloud was the vehicle of this vision, in which it was conveyed to the prophet; for God's pavilion in which he rests, his chariot in which he rides, is darkness and thick clouds, Psa 18:11; Psa 104:3. Thus he holds back the face of his throne, lest its dazzling light and lustre should overpower us, by spreading a cloud upon it. Now,
1. The cloud is accompanied with a fire, as upon Mount Sinai, where God resided in a thick cloud; but the sight of his glory was like a devouring fire (Exo 24:16, Exo 24:17), and his first appearance to Moses was in a flame of fire in the bush; for our God is a consuming fire. This was a fire enfolding itself, a globe, or orb, or wheel of fire. God being his own cause, his own rule, and his own end, if he be as a fire, he is as a fire enfolding itself, or (as some read it) kindled by itself. The fire of God's glory shines forth, but it quickly enfolds itself; for he lets us know but part of his ways; the fire of God's wrath breaks forth, but it also quickly enfolds itself, for the divine patience suffers not all his wrath to be stirred up. If it were not a fire thus enfolding itself, O Lord! who shall stand?
2. The fire is surrounded with a glory: A brightness was about it, in which it enfolded itself, yet it made some discovery of itself. Though we cannot see into the fire, cannot by searching find out God to perfection, yet we see the brightness that is round about it, the reflection of this fire from the thick cloud. Moses might see God's back parts, but not his face. We have some light concerning the nature of God, from the brightness which encompasses it, though we have not an insight into it, by reason of the cloud spread upon it. Nothing is more easy than to determine that God is, nothing more difficult than to describe what he is. When God displays his wrath as fire, yet there is a brightness about it; for his holiness and justice appear very illustrious in the punishment of sin and sinners: even about the devouring fire there is a brightness, which glorified saints will for ever admire.
3. Out of this fire there shines the colour of amber. We are not told who or what it was that had this colour of amber, and therefore I take it to be the whole frame of the following vision, which came into Ezekiel's view out of the midst of the fire and brightness; and the first thing he took notice of before he viewed the particulars was that it was of the colour of amber, or the eye of amber; that is, it looked as amber does to the eye, of a bright flaming fiery colour, the colour of a burning coal; so some think it should be read. The living creatures which he saw coming out of the midst of the fire were seraphim - burners; for he maketh his angels spirits, his ministers a flaming fire.
4. That which comes out of the fire, of a fiery amber colour, when it comes to be distinctly viewed, is the likeness of four living creatures; not the living creatures themselves (angels are spirits, and cannot be seen), but the likeness of them, such a hieroglyphic, or representation, as God saw fit to make use of for the leading of the prophet, and us with him, into some acquaintance with the world of angels (a matter purely of divine revelation), so far as is requisite to possess us with an awful sense of the greatness of that God who has angels for his attendants, and the goodness of that God who has appointed them to be attendants on his people. The likeness of these living creatures came out of the midst of the fire; for angels derive their being and power from God; they are in themselves, and to us, what he is pleased to make them; their glory is a ray of his. The prophet himself explains this vision (Eze 10:20): I knew that the living creatures were the cherubim, which is one of the names by which the angels are known in scripture. To Daniel was made known their number, ten thousand times ten thousand, Dan 7:10. But, though they are many, yet they are one, and that is made known to Ezekiel here; they are one in nature and operation, as an army, consisting of thousands, is yet called a body of men. We have here an account of,
(1.) Their nature. They are living creatures; they are the creatures of God, the work of his hands; their being is derived; they have not life in and of themselves, but receive it from him who is the fountain of life. As much as the living creatures of this lower world excel the vegetables that are the ornaments of earth, so much do the angels, the living creatures of the upper world, excel the sun, moon, and stars, the ornaments of the heavens. The sun (say some) is a flame of fire enfolding itself, but it is not a living creature, as angels, those flames of fire, are. Angels are living creatures, living beings, emphatically so. Men on earth are dying creatures, dying daily (in the midst of life we are in death), but angels in heaven are living creatures; they live indeed, live to good purpose; and, when saints come to be equal unto the angels, they shall not die any more, Luk 20:36.
(2.) Their number. They are four; so they appear here, though they are innumerable; not as if these were four particular angels set up above the rest, as some have fondly imagined, Michael and Gabriel, Raphael and Uriel, but for the sake of the four faces they put on, and to intimate their being sent forth towards the four winds of heaven, Mat 24:31. Zechariah saw them as four chariots going forth east, west, north, and south, Zac 6:1. God has messengers to send every way; for his kingdom is universal, and reaches to all parts of the world.
(3.) Their qualifications, by which they are fitted for the service of their Maker and Master. These are set forth figuratively and by similitude, as is proper in visions, which are parables to the eye. Their description here is such, and so expressed, that I think it is not possible by it to form an exact idea of them in our fancies, or with the pencil, for that would be a temptation to worship them; but the several instances of their fitness for the work they are employed in are intended in the several parts of this description. Note, It is the greatest honour of God's creatures to be in a capacity of answering the end of their creation; and the more ready we are to every good work the nearer we approach to the dignity of angels. These living creatures are described here, [1.] By their general appearance: They had the likeness of a man; they appeared, for the main, in a human shape, First, To signify that these living creatures are reasonable creatures, intelligent beings, who have the spirit of a man which is the candle of the Lord. Secondly, To put an honour upon the nature of man, who is made lower, yet but a little lower, than the angels, in the very next rank of beings below them. When the invisible intelligences of the upper world would make themselves visible, it is in the likeness of man. Thirdly, To intimate that their delights are with the sons of men, as their Master's are (Pro 8:31), that they do service to men, and men may have spiritual communion with them by faith, hope, and holy love. Fourthly, The angels of God appear in the likeness of man because in the fulness of time the Son of God was not only to appear in that likeness, but to assume that nature; they therefore show this love to it. [2.] By their faces: Every one had four faces, looking four several ways. In St. John's vision, which has a near affinity with this, each of the four living creatures has one of these faces here mentioned (Rev 4:7); here each of them has all four, to intimate that they have all the same qualifications for service; though, perhaps, among the angels of heaven, as among the angels of the churches, some excel in one gift and others in another, but all for the common service. Let us contemplate their faces till we be in some measure changed into the same image, that we may do the will of God as the angels do it in heaven. They all four had the face of a man (for in that likeness they appeared, Eze 1:5), but, besides that, they had the face of a lion, an ox, and an eagle, each masterly in its kind, the lion among wild beasts, the ox among tame ones, and the eagle among fowls, Eze 1:10. Does God make use of them for the executing of judgments upon his enemies? They are fierce and strong as the lion and the eagle in tearing their prey. Does he make use of them for the good of his people? They are as oxen strong for labour and inclined to serve. And in both they have the understanding of a man. The scattered perfections of the living creatures on earth meet in the angels of heaven. They have the likeness of man; but, because there are some things in which man is excelled even by the inferior creatures, they are therefore compared to some of them. They have the understanding of a man, and such as far exceeds it; they also resemble man in tenderness and humanity. But, First, A lion excels man in strength and boldness, and is much more formidable; therefore the angels, who in this resemble them, put on the face of a lion. Secondly, An ox excels man in diligence, and patience, and painstaking, and an unwearied discharge of the work he has to do; therefore the angels, who are constantly employed in the service of God and the church, put on the face of an ox. Thirdly, An eagle excels man in quickness and piercingness of sight, and in soaring high; and therefore the angels, who seek things above, and see far into divine mysteries, put on the face of a flying eagle. [3.] By their wings: Every one had four wings, Eze 1:6. In the vision Isaiah had of them they appeared with six, now with four; for they appeared above the throne, and had occasion for two to cover their faces with. The angels are fitted with wings to fly swiftly on God's errands; whatever business God sends them upon they lose no time. Faith and hope are the soul's wings, upon which it soars upward; pious and devout affections are its wings on which it is carried forward with vigour and alacrity. The prophet observes here, concerning their wings, First, That they were joined one to another, Eze 1:9 and again Eze 1:11. They did not make use of their wings for fighting, as some birds do; there is no contest among the angels. God makes peace, perfect peace, in his high places. But their wings were joined, in token of their perfect unity and unanimity and the universal agreement there is among them. Secondly, That they were stretched upward, extended, and ready for use, not folded up, or flagging. Let an angel receive the least intimation of the divine will, and he has nothing to seek, but is upon the wings immediately; while our poor dull souls are like the ostrich, that with much difficulty lifts up herself on high. Thirdly, That two of their wings were made use of in covering their bodies, the spiritual bodies they assumed. The clothes that cover us are our hindrance in work; angels need no other covering than their own wings, which are their furtherance. They cover their bodies from us, so forbidding us needless enquiries concerning them. Ask not after them, for they are wonderful, Jdg 13:18. They cover them before God, so directing us, when we approach to God, to see to it that we be so clothed with Christ's righteousness that the shame of our nakedness may not appear. [4.] By their feet, including their legs and thighs: They were straight feet (Eze 1:7); they stood straight, and firm, and steady; no burden of service could make their legs to bend under them. The spouse makes this part of the description of her beloved, that his legs were as pillars of marble set upon sockets of fine gold (Sol 5:15); such are the angels' legs. The sole of their feet was like that of a calf's foot, which divides the hoof and is therefore clean: as it were the sole of a round foot (as the Chaldee words it); they were ready for motion any way. Their feet were winged (so the Septuagint); they went so swiftly that it was as if they flew. And their very feet sparkled like the colour of burnished brass; not only the faces, but the very feet, of those are beautiful whom God sends on his errands (Isa 52:7); every step the angels take is glorious. In the vision John had of Christ it is said, His feet were like unto fine brass, as if they burned in a furnace, Rev 1:15. [5.] By their hands (Eze 1:8): They had the hands of a man under their wings on their four sides, an arm and a hand under every wing. They had not only wings for motion, but hands for action. Many are quick who are not active; they hurry about a great deal, but do nothing to purpose, bring nothing to pass; they have wings, but no hands: whereas God's servants, the angels, not only go when he sends them and come when he calls them, but do what he bids them. They are the hands of a man, which are wonderfully made and fitted for service, which are guided by reason and understanding; for what angles do they do intelligently and with judgment. They have calves' feet; this denotes the swiftness of their motion (the cedars of Lebanon are said to skip like a calf, Psa 29:6); but they have a man's hand, which denotes the niceness and exactness of their performances, as the heavens are said to be the work of God's fingers. Their hands were under their wings, which concealed them, as they did the rest of their bodies. Note, The agency of angels is a secret thing and their work is carried on in an invisible way. In working for God, though we must not, with the sluggard, hide our hand in our bosom, yet we must, with the humble, not let our left hand know what our right hand doeth. We may observe that where these wings were their hands were under their wings; wherever their wings carried them they carried hands along with them, to be still doing something suitable something that the duty of the place requires.
(4.) Their motions. The living creatures are moving. Angels are active beings; it is not their happiness to sit still and do nothing, but to be always well employed; and we must reckon ourselves then best when we are doing good, doing it as the angels do it, or whom it is here observed, [1.] That whatever service they went about they went every one straight forward (Eze 1:9, Eze 1:12), which intimates, First, That they sincerely aimed at the glory of God, and had a single eye to that, in all they did. Their going straight forward supposes that they looked straight forward, and never had any sinister intentions in what they did. And, if thus our eye be single, our whole body will be full of light. The singleness of the eye is the sincerity of the heart. Secondly, That they were intent upon the service they were employed in, and did it with a close application of mind. They went forward with their work; for what their hand found to do they did with all their might and did not loiter in it. Thirdly, That they were unanimous in it: They went straight forward, every one about his own work; they did not thwart or jostle one another, did not stand in one another's light, in one another's way. Fourthly, That they perfectly understood their business, and were thoroughly apprised of it, so that they needed not to stand still, to pause of hesitate, but pursue their work with readiness, as those that knew what they had to do and how to do it. Fifthly, They were steady and constant in their work. They did not fluctuate, did not tire, did not vary, but were of a piece with themselves. They moved in a direct line, and so went the nearest way to work in all they did and lost no time. When we go straight we go forward; when we serve God with one heart we rid ground, we rid work. [2.] They turned not when they went, Eze 1:9, Eze 1:12. First, They made no blunders or mistakes, which would give them occasion to turn back to rectify them; their work needed no correction, and therefore needed not to be gone over again. Secondly, They minded no diversions; as they turned not back, so they turned not aside, to trifle with any thing that was foreign to their business. [3.] They went whither the Spirit was to go (Eze 1:12), either, First, Whither their own spirit was disposed to go; thither they went, having no bodies, as we have, to clog or hinder them. It is our infelicity and daily burden that, when the spirit if willing, yet the flesh is weak and cannot keep pace with it, so that the good which we would do we do it not; but angels and glorified saints labour under no such impotency; whatever they incline or intend to do they do it, and never come short of it. Or, rather, Secondly, Whithersoever the Spirit of God would have them go, thither they went. Though they had so much wisdom of their own, yet in all their motions and actions they subjected themselves to the guidance and government of the divine will. Whithersoever the divine Providence was to go they went, to serve its purposes and to execute its orders. The Spirit of God (says Mr. Greenhill) is the great agent that sets angels to work, and it is their honour that they are led, they are easily led, by the Spirit. See how tractable and obsequious these noble creatures are. Whithersoever the Spirit is to go they go immediately, with all possible alacrity. Note, Those that walk after the Spirit do the will of God as the angels do it. [4.] They ran and returned like a flash of lightning, Eze 1:14. This intimates, First, That they made haste; they were quick in their motions, as quick as lightning. Whatever business they went about they despatched it immediately, in a moment, in the twinkling of an eye. Happy they that have no bodies to retard their motion in holy exercises. And happy shall we be when we come to have spiritual bodies for spiritual work. Satan falls like lightning into his own ruin, Luk 10:18. Angels fly like lightning in their Master's work. The angel Gabriel flew swiftly. Secondly, That they made haste back: They ran and returned; ran to do their work and execute their orders, and then returned to give an account of what they had done and receive new instructions, that they might be always doing. They ran into the lower world, to do what was to be done there; but, when they had done it, they returned like flash of lightning to the upper world again, to the beatific vision of their God, which they could not with any patience be longer from than their service did require. Thus we should be in the affairs of this world as out of our element. Though we run into them, we must not repose in them, but our souls must quickly return like lightning to God their rest and centre.
5. We have an account of the light by which the prophet saw these living creatures, or the looking-glass in which he saw them, Eze 1:13. (1.) He saw them by their own light, for their appearance was like burning coals of fire; they are seraphim-burners, denoting the ardour of their love to God, their fervent zeal in his service, their splendour and brightness, and their terror against God's enemies. When God employs them to fight his battles they are as coals of fire (Psa 18:12) to devour the adversaries, as lightnings shot out to discomfit them. (2.) He saw them by the light of some lamps, which went up and down among them, the shining whereof was very bright. Satan's works are works of darkness; he is the ruler of the darkness of this world. But the angels of light are in the light, and, though they conceal their working, they show their work, for it will bear the light. But we see them and their works only by candle-light, but the dim light of lamps that go up and down among them; when the day breaks, and the shadows flee away, we shall see them clearly. Some make the appearance of these burning coals, and of the lightning that issues out of the fire, to signify the wrath of God, and his judgments, that were now to be executed upon Judah and Jerusalem for their sins, in which angels were to be employed; and accordingly we find afterwards coals of fire scattered upon the city to consume it, which were fetched from between the cherubim, Eze 10:2. But by the appearance of the lamps then we may understand the light of comfort which shone forth to the people of God in the darkness of this present trouble. If the ministry of the angels is as a consuming fire to God's enemies, it is as a rejoicing light to his own children. To the one this fire is bright, it is very reviving and refreshing; to the other, out of the fire comes fresh lightning to destroy them. Note, Good angels are our friends, or enemies, according as God is.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–28 Now it came to pass in the thirtieth year,....…
Now it came to pass in the thirtieth year,.... Either from the last jubilee, as R. Joseph Kimchi (r), Jarchi, and Abendana; or from the time that the book of the law was found by Hilkiah the priest (s); so the Targum, which paraphrases the words thus,
"and it was in the thirtieth year after Hilkiah the high priest found the book of the law, in the house of the sanctuary, in the court under the porch, in the middle of the night, after the moon was down, in the days of Josiah son of Amon king of Judah;''
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or, according to Jerom (t), from the time of the prophet's birth, who was now thirty years of age, and was just entered into his priestly office; or rather it was the thirtieth year of Nabopolassar, or the father of Nebuchadnezzar: this was the twelfth year of the captivity, reckoning from the third of Jehoiakim, which was the first captivity, and from whence the seventy years are to be reckoned, and also the twelfth of Nebuchadnezzar's reign; and if two years are taken, as Vitringa (u) observes, from the twenty one years, which are given to Nabopolassar in Ptolemy's canon, in which Nebuchadnezzar his son reigned with him, there will be found thirty years from the beginning of Nabopolassar's reign to the fifth of Jeconiah's captivity, when Ezekiel began his prophecy, and which, as Bishop Usher (w), Mr. Bedford (x), Mr. Whiston (y), and the authors of the Universal History (z), place in the year 593, before the birth of Christ:
in the fourth month; the month Tammuz, as the Targum expresses it; which answers to part of June, and part of July:
in the fifth day of the month; which some take to be on a sabbath day; because, seven days after, the word of the Lord came to him again Eze 3:16; just as John was in the Spirit on the Lord's day, Rev 1:10; between one of whose visions and this there is a very great likeness, as will be seen hereafter:
as I was among the captives by the river of Chebar; which is another agreement in circumstance between Ezekiel and John, when they had their visions: John was an exile in Patrons, and Ezekiel among the captives by the river Chebar in Chaldea. Some think this is the same river which is called by Ptolemy (a) Chaboras; and is said by him to pass through Mesopotamia: others say it was a river that was drawn off from the river Euphrates, by the order of one Cobaris, or Gobaris, a governor, from whence it had its name; that the river Euphrates might not, by its rapid course, hurt the city of Babylon; and by the Assyrians it was called Armalchar, or Narmalcha (b), the king's river; though it seems to be no other than Euphrates itself; and Kimchi observes, that in some copies of the Targum on this place it is interpreted of the river Euphrates; and he says their Rabbins of blessed memory say, that Chebar is Euphrates; and so Abarbinel; see Psa 137:1. Monsieur Thevenot (c) speaks of a river called Chabur, which is less than Alchabour, another mentioned by him; and has its source below Mosul, and on the left hand to those that go down the Tigris, and at Bagdad loses itself in the Tigris which he takes to be the same as here:
that the heavens were opened; as at our Lord's baptism, and at the stoning of Stephen; and so when John had his vision which corresponds with the following, a door was opened in heaven Rev 4:1;
and I saw the visions of God; which God showed unto him, and which were great and excellent; as excellent things are called things of God, as mountains of God, and cedars of God, Psa 36:6; and indeed he had a vision of a divine Person, in a human form; to which agrees the Targum,
"and I saw in the vision of prophecy, which abode on me, the vision of the glory of the majesty of the Lord.''
The Arabic and Syriac versions read, "the vision of God".
(r) Apud R. D. Kimchi in loc. (s) Seder Olam Rabba, c. 26. (t) Preafat. in Ezek. tom. 3. fol. 9. D. (u) Typus Doctrin. Prophetic. sect. 7. p. 41. Vid. Witsii Miscel. Sacr. tom. 1. l. 1. c. 19. (w) Annales Vet. Test. A. M. 3409. p. 127. (x) Scripture Chronology, p. 681. (y) Chronological Tables, cent. 10. (z) Vol. 21. p. 61. (a) Geograph. l. 5. c. 18. (b) Plin. Nat. Hist. l. 6. c. 26. (c) Travels, par. 2. B. 1. ch. 10. p. 46.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 26, 27, 28 The time when this prophecy was delivered, the place…
The time when this prophecy was delivered, the place where, and person by whom, ver. 1-3. His vision of the glory of God, in his attendance, surrounded with angels, (here called living creatures) ver. 4-14. In his providences, represented by the wheels and their motions, ver. 15-26. And in the face of Jesus Christ, sitting upon the throne, ver. 26-28.
Thirtieth year - From the finding the book of the law in the eighteenth year of Josiah, from which date to the fifth year of the captivity are thirty years. Fifth day - Probably it was the sabbath- day, when the Jews were at leisure to hear the prophet. River - Perhaps retiring thither to lament their own sins, and Jerusalem's desolation. Chebar - A river now called Giulap, arising out of the mountain Masius, and falling into Euphrates, somewhat below a city called by the same name.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 18, 19, 20, 22, 23, 24, 26, 27, 28 Chronological Notes relative to the commencement of Ezekiel's prophesying
THE BOOK OF THE PROPHET EZEKIEL
Chronological Notes relative to the commencement of Ezekiel's prophesying
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-Year from the Creation, according to Archbishop Usher, 3409.
-Year of the Jewish era of the world, 3166.
-Year from the Deluge, 1753. -Second year of the forty-sixth Olympiad.
-Year from the building of Rome, according to the Varronian or generally received account, 159.
-Year from the building of Rome, according to Cato and the Fasti Consulares, 158.
-Year from the building of Rome, according to Polybius the historian, 157.
-Year from the building of Rome, according to Fabius Pictor, 153.
-Year of the Julian Period, 4119.
-Year of the era of Nabonassar, 153.
-Year from the foundation of Solomon's temple, 409.
-Year since the destruction of the kingdom of Israel by Shalmaneser, king of Assyria, 126.
-Second year after the third Sabbatic year after the seventeenth Jewish jubilee, according to Helvicus.
-Year before the birth of Christ, 591. -Year before the vulgar era of Christ's nativity, 595.
-Cycle of the Sun, 3.
-Cycle of the Moon, 15.
-Twenty-second year of Tarquinius Priscus, the fifth king of the Romans: this was the eighty-sixth year before the consulship of Lucius Junius Brutus, and Publius Valerius Poplicola.
-Thirty-first year of Cyaxares, or Cyaraxes, the fourth king of Media.
-Eleventh year of Agasicles, king of Lacedaemon, of the family of the Proclidae.
-Thirteenth year of Leon, king of Lacedaemon, of the family of the Eurysthenidae.
-Twenty-fifth year of Alyattes II., king of Lydia, and father of the celebrated Croesus.
-Eighth year of AEropas, the seventh king of Macedon.
-Sixth and last year of Psammis, king of Egypt, according to Helvicus, an accurate chronologer. This Egyptian king was the immediate predecessor of the celebrated Apries, called Vaphres by Eusebius, and Pharaoh-hophra by Jeremiah, Jer 44:30.
-First year of Baal, king of the Tyrians.
-Twelfth year of Nebuchadnezzar, king of Babylon.
-Fourth year of Zedekiah, the last king of Judah.
CHAPTER I
This chapter contains that extraordinary vision of the Divine
glory with which the prophet was favoured when he received the
commission and instructions respecting the discharge of his
office, which are contained in the two following chapters. The
time of this Divine manifestation to the prophet, 1-3.
The vision of the four living creatures, and of the four
wheels, 4-25.
Description of the firmament that was spread over them, and of
the throne upon which one sat in appearance as a man, 26-28.
This vision, proceeding in a whirlwind from the NORTH, seems to
indicate the dreadful judgments that were coming upon the whole
land of Judah through the instrumentality of the cruel
Chaldeans, who lay to the north of it.
See Ezek 1:14; Ezek 4:6; Ezek 6:1.
NOTES ON CHAP. I
Verse 1. In the thirtieth year] We know not what this date refers to. Some think it was the age of the prophet; others think the date is taken from the time that Josiah renewed the covenant with the people, 2Kg 22:3, from which Usher, Prideaux, and Calmet compute the forty years of Judah's transgression, mentioned Eze 4:6.
Abp. Newcome thinks there is an error in the text, and that instead of בשלשים bisheloshim, in the thirtieth, we should read בחמישית bachamishith, in the fifth, as in the second verse. "Now it came to pass in the fifth year, in the fourth month, in the fifth day of the month," &c. But this is supported by none of the ancient Versions, nor by any MS. The Chaldee paraphrases the verse, "And it came to pass thirty years after the high priest Hilkiah had found the book of the law, in the house of the sanctuary," &c. This was in the twelfth year of Josiah's reign. The thirtieth year, computed as above, comes to A.M. 3409, the fourth year from the captivity of Jeconiah, and the fifth of the reign of Zedekiah. Ezekiel was then among the captives who had been carried way with Jeconiah, and had his dwelling near the river Chebar, Chaborus, or Aboras, a river of Mesopotamia, which falls into the Euphrates a little above Thapsacus, after having run through Mesopotamia from east to west. - Calmet.
Fourth month] Thammuz, answering nearly to our July.
I saw visions of God.] Emblems and symbols of the Divine Majesty. He particularly refers to those in this chapter.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 4, 5, 7, 11, 13, 15, 17, 19, 22, 26, 28 Eze 1:1. Now it came to pass in the…
Eze 1:1. Now it came to pass in the thirtieth year — It is very uncertain from whence this computation of time commences. But the most probable opinion seems to be that which the Chaldee paraphrast, Archbishop Usher, Dr. Prideaux, and other learned men adopt: namely, that these thirty years are to be reckoned from the time when Josiah and all the people of Judah entered into that solemn covenant mentioned 2Ki 22:3; and when the book of the law was found by Hilkiah the priest, which was in the eighteenth year of Josiah, from which date, it appears, to the fifth year of the captivity, were thirty years. This being an event which put the Jewish state upon a new trial, was certainly sufficiently remarkable to render the time when it took place an era proper to be dated from. Accordingly, from the same period learned men compute the forty years of Judah’s transgression, mentioned Eze 4:6. In the fourth month — Thammuz, which nearly corresponds to our July; as I was among the captives — Carried away by Nebuchadnezzar, with King Jehoiachin, 2Ki 24:14. Thus the godly are sometimes involved in the same outward calamities which befall the wicked. By the river Chebar — Which river Ammianus calls Aboras, and Ptolemy, Chaboras. It flows into the east side of the Euphrates at Circesium, or Carchemish, nearly two hundred miles northward of Babylon. On this river, at Tel-abib and other places, Nebuchadnezzar planted his Jewish captives, probably to cultivate waste lands, or to carry on some manufacture for the benefit of their victors. This was the scene of Ezekiel’s prophecies, which were continued through the course of twenty-two years. Here he was present in body, though in visionary representation he was sometimes taken to Jerusalem: see Bishop Newcome.
The heavens were opened — As a prelude to a heavenly vision. The appearance of the heavens, as it were, opening, seems, in this and such like cases, to have been represented first to excite attention to the vision that was to follow: see Mat 3:16. And I saw visions of God — It is probable that the captive Jews had been left some time without prophets or visions from God, which might supply the want of the more ordinary means of instruction; at length, however, God raised them up a prophet in their captivity, to whom he first revealed himself by an extraordinary vision, as he had done to Isaiah, chap. 6., to Jeremiah, chap. 1., to Abraham, Act 7:2, and to many others of his servants, in order, as it were, to open and settle a correspondence, and a satisfactory way of intercourse, so that there needed not afterward a vision upon every fresh revelation made to them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 17, 18, 20, 22, 23, 24, 25, 26, 28 The thirtieth year - being closely connected with as…
The thirtieth year - being closely connected with as I, is rather in favor of considering this a personal date. It is not improbable that Ezekiel was called to his office at the age prescribed in the Law for Levites Num 4:23, Num 4:30, at which age both John the Baptist and our Lord began their ministry. His call is probably to be connected with the letter sent by Jeremiah to the captives Jer. 29 written a few months previously. Some reckon this date from the accession of Nabopolassar, father of Nebuchadnezzar, 625 b.c., and suppose that Ezekiel here gives a Babylonian, as in Eze 1:2 a Jewish, date; but it is not certain that this accession formed an era in Babylon and Ezekiel does not elsewhere give a double date, or even a Babylonian date. Others date from the 18th year of Josiah, when Hilkiah discovered the Book of the Law (supposed to be a jubilee year): this would give 594 b.c. as the 30th year, but there is no other instance in Ezekiel of reckoning from this year.
The captives - Not in confinement, but restricted to the place of their settlement.
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The fourth month - “Month” is not expressed in the original. This is the common method. Before the captivity the months were described not by proper names but by their order, “the first, the second,” etc.; the first month corresponding nearly with our “April.” After the captivity, the Jews brought back with them the proper names of the months, “Nisan” etc. (probably those used in Chaldaea).
Chebar - The modern “Khabour” rises near Nisibis and flows into the Euphrates near “Kerkesiah,” 200 miles north of Babylon.
Visions of God - The exposition of the fundamental principles of the existence and nature of a Supreme God, and of the created angels, was called by the rabbis “the Matter of the Chariot” (compare 1Ch 28:18) in reference to the form of Ezekiel’s vision of the Almighty; and the subject was deemed so mysterious as to call for special caution in its study. The vision must be compared with other manifestations of the divine glory Exo. 3; Exo 24:10; Isa 6:1; Dan 7:9; Rev 4:2. Each of these visions has some of the outward signs or symbols here recorded. If we examine these symbols we shall find them to fall readily into two classes,
(1) Those which we employ in common with the writers of all ages and countries. “Gold, sapphire, burnished brass,” the “terrible crystal” are familiar images of majestic glory, “thunders, lightnings” and “the rushing storm” of awful power. But
(2) We come to images to our minds strange and almost grotesque. That the “Four Living Creatures” had their groundwork in the cherubim there can be no doubt. And yet their shapes were very different. Because they were symbols not likenesses, they could yet be the same though their appearance was varied.
Of what are they symbolic? They may, according to the Talmudists, have symbolized orders of Angels and not persons; according to others they were figures of the Four Gospels actuated by one spirit spread over the four quarters of the globe, upon which, as on pillars, the Church is borne up, and over whom the Word of God sits enthroned. The general scope of the vision gives the best interpretation of the meaning.
Ezekiel saw “the likeness of the glory of God.” Here His glory is manifested in the works of creation; and as light and fire, lightning and cloud, are the usual marks which in inanimate creation betoken the presence of God Psa 18:6-14 - so the four living ones symbolize animate creation. The forms are typical, “the lion” and “the ox” of the beasts of the field (wild and tame), “the eagle” of the birds of the air, while “man” is the rational being supreme upon the earth. And the human type predominates over all, and gives character and unity to the four, who thus form one creation. Further, these four represent the constitutive parts of man’s nature: “the ox” (the animal of sacrifice), his faculty of suffering; “the lion” (the king of beasts), his faculty of ruling; “the eagle” (of keen eye and soaring wing), his faculty of imagination; “the man,” his spiritual faculty, which actuates all the rest.
Christ is the Perfect Man, so these four in their perfect harmony typify Him who came to earth to do His Father’s will; and as man is lord in the kingdom of nature, so is Christ Lord in the kingdom of grace. The “wings” represent the power by which all creation rises and falls at God’s will; the “one spirit,” the unity and harmony of His works; the free motion in all directions, the universality of His Providence. The number “four” is the symbol of the world with its “four quarters;” the “veiled” bodies, the inability of all creatures to stand in the presence of God; the “noise of the wings,” the testimony borne by creation to God Psa 19:1-3; the “wheels” connect the vision with the earth, the wings with heaven, while above them is the throne of God in heaven. Since the eye of the seer is turned upward, the lines of the vision become less distinct. It is as if he were struggling against the impossibility of expressing in words the object of his vision: yet on the summit of the throne is He who can only be described as, in some sort, the form of a man. That Yahweh, the eternal God, is spoken of, we cannot doubt; and such passages as Col 1:15; Heb 1:3; Joh 1:14; Joh 12:41, justify us in maintaining that the revelation of the divine glory here made to Ezekiel has its consummation or fulfillment in the person of Christ, the only-begotten of God (compare Rev 1:17-18).
The vision in the opening chapter of Ezekiel is in the most general form - the manifestation of the glory of the living God. It is repeated more than once in the course of the book (compare Eze 8:2, Eze 8:4; Eze 9:3; 10; Eze 11:22; Eze 40:3). The person manifested is always the same, but the form of the vision is modified according to special circumstances of time and place.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 14, 15, 16, 17, 18, 20, 22, 24, 26, 27, 28 And is either superfluous, as at the beginning of…
And is either superfluous, as at the beginning of most of the sacred books, (Calmet) or shews the connection of what is written with what the prophet saw or heard internally. (St. Augustine, in Psalm iv.; St. Gregory) (Worthington) --- Year: either of the age of Ezechiel, or (as others will have it) from the solemn covenant made in the eighteenth year of Josias; (4 Kings xxiii.; Challoner; Worthington; Calmet) or he alludes to the era of Nabopolassur, used at Babylon, (Menochius) or to the last jubilee. See Sanctius. The thirtieth year, from the prediction of Holda to Josias, (Haydock) concurs with the fifth of the prophet’s captivity, chap. xvii. 12. (Usher, the year of the world 3410.) --- Fourth of the sacred year, (Calmet) on Friday, 24th July, (Usher) or in January. (St. Jerome) --- Chobar, or Aboras, which runs westward into the Euphrates, above Thapsacus. (Strabo) --- The captives were in those parts, though not present. (Calmet) --- Opened, in spirit, (Haydock) by faith. (St. Jerome) --- The prophet fell prostrate, chap. ii. 1. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 A. FIRST PRINCIPAL PART.—Eze_1:24
A. FIRST PRINCIPAL PART.—Eze_1:24
THE PROPHECY OF JUDGMENT
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I. THE DIVINE MISSION OF EZEKIEL.—Eze_1:1 to Eze_3:11
1. The Vision of Glory (Ch. 1)
It has been customary, as at Isaiah 6 and Jeremiah 1, so also here, to read Ezekiel’s call to be a prophet as if it were his ordination or consecration to office. But even in the case of Isaiah 6., where the official activity of the prophet does not certainly first begin, but where we find ourselves already in the midst of his labours, one has been compelled for this reason to individualize and to define more exactly; and instead of making it a call to the prophetic office in general, has made it a call to a special mission. This necessity, which is occasioned there by the position of the 6th chapter, would not indeed be present here; for the history of Ezekiel’s call would be found exactly in the right, or at least in an unexceptionable place, namely, at the commencement of his official activity. It would be just as in the case of Jeremiah (Eze_1:4 sqq.), only not in equally simple circumstances, so far as the vision is concerned. But as regards Jeremiah’s case, the historical call at a definite period of his life is from the first the element that falls into the background; what above all is prominent, is the divine consecration and appointment of Jeremiah as a prophet even before his appearance and birth in time. It is a thoroughly ideal history the history of the call of the prophet Jeremiah, and not to be compared with what Ezekiel relates to us in these chapters (1–3.). If then we keep by that which lies before us, is it anywhere a call to the prophetic office that is spoken of? If we bring closely together the detailed vision of Ezekiel 1., and the more compressed, briefer one of Isa_6:1-4, then also Eze_2:3 sqq. contains merely the mission of Ezekiel, which is represented as a divine one, just as Isa_6:8 sqq. contains that of Isaiah. It is this, and by no means to tell us how Ezekiel was called to be a prophet, that is the essential element in the opening chapters of our book. So much does the idea of the prophetic mission from God dominate the whole, that neither does the real incongruity of how a sinner among sinners is permitted to be the seer of the holy God (comp. Isa_6:5 sqq.), nor the seeming incongruity of how a man who is not eloquent, and too young, is sent as a prophet (comp. Jer_1:6 sqq.), come to a solution, but Ezekiel has simply to open his mouth and to eat what is given him by God (Eze_2:8 sqq.). The question, therefore, is not, how he becomes qualified for the office of a prophet,—thus Isaiah, if such a view is held in his case, in the relation alleged, but more correctly perhaps for his special commission, is qualified by the removal of sin (Isa_6:6 sqq.); or Jeremiah, by means of the touch of Jehovah’s hand (Jer_1:9);—the question rather turns on this point simply, in what capacity Ezekiel will have to discharge his prophetic office, to execute his mission. The distinction between the call in general and a mission in particular might admit of being expressed as that between something more subjective and what is more objective, in some such way as this: that, in the call, the prophet as subject stands in the foreground; in the mission, the objective matter of fact preponderates, in which and through which the prophet has to develope his activity, which is Ezekiel’s case. For the more general call, of course in its individual character in the case of each, one might have to confine himself in the case of Ezekiel as well as of Isaiah to their names (§ 1), while Jeremiah’s name seems rather to express his mission. The divine legitimation of the mission of Ezekiel is the primary meaning of Ezekiel 1-3. On the whole, it approximates too much the peculiar nature of the prophetic office to the priestly and the kingly, when we speak in this way of the consecration of a prophet. The mission of a prophet is at all events in actual fact equivalent to his consecration to the prophetic office.
CHAPTER 1
1And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, as I was in the midst of the captivity, by the river Chebar, that 2the heavens were opened, and I saw visions of God. On the fifth of the month—it was the fifth year [from the time] of the carrying away captive of king Jehoiachin—3The word of Jehovah came in reality unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of 4Jehovah came upon him there. And I saw, and, behold, a stormy wind came out of the north, a great cloud, and fire flashing into itself, and brightness round about it [the cloud], and out of the midst of it [the fire] as the look of the brightness 5of gold, out of the midst of the fire. And out of the midst thereof [of the fire] appeared the likeness of four living creatures. And this was their appearance: they had the likeness of a man. 6And every one had four faces, and every one of them four wings. 7And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and sparkling like the look of bright brass. 8And they had the hands of a man under their wings on their four sides; and 9they four had their faces and their wings. Joined one to another were their wings; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side: and they four had the face of an ox on the left side; 11and they four had the face of an eagle. And their faces and their wings were separated above; in every one two were joined, and two covering their bodies. 12And they went every one straight forward: whither the spirit was to go, they went; they turned not when they went. 13As for the likeness of the living creatures, their appearance was like kindled, burning coals of fire, like the appearance of torches: this [the fire] was going round between the living creatures; and the fire had brightness, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15And I saw the living creatures, and, behold, one wheel was upon the earth beside the living creatures, for its four faces. 16The appearance of the wheels and their make was like unto the look of the precious stone of Tartessus: and they four had one likeness; and their appearance and their make was as it were a wheel in the midst of a wheel. 17When they went, they went upon their four sides: they turned not when they went. 18As for their felloes, there was a highness about them, and fearfulness was about them; and their felloes were full of eyes round about them four. 19And when the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up. 20Whithersoever the spirit was to go, they [the living creatures] went, thither Was also the Spirit to go [in the wheels]; and the wheels were lifted up beside them: for the spirit of the living creature was in the wheels. 21When those went, they also went; and when those stood, these also stood; and when those were lifted up from the earth, the wheels were lifted 22up beside them: for the spirit of the living creature was in the wheels. And a likeness was over the heads of the living creature [Eze_1:20]—an expanse, like unto the look of the terrible crystal, stretched out over their heads above. 23And under the expanse were their wings straight, the one toward the other: to every 24one two which covered, to every one two which covered their bodies. And I heard the noise of their wings, like the noise of many waters, as the voice of the Almighty, to wit, in their going, the noise of tumult, as the noise of an host: 25when they stood, they let down their wings. And there came a voice from above the expanse which was over their head: when they stood, they let down their wings. 26And above the expanse that was over their head was there as the appearance of a sapphire stone, the likeness of a throne: and upon the likeness of the throne the likeness as the appearance of a man above upon it. 27And I saw as the look of the brightness of gold, as the appearance of fire, a house round about it; from the appearance of his loins and upwards, and from the appearance of his loins and downwards, I saw as it were the appearance of fire, and brightness round about Him. 28As the appearance of the bow that will be in the cloud on the day of heavy rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Jehovah. And I saw, and fell upon my face, and heard the voice of one that spake.
Eze_1:2. Sept.: ... της αἰχμαλωσιας Ιωαχειμ—
Eze_1:3. ... ἐπ̓ ἐμε χειρ χυριου. (Syr., Arab., and some MSS.: עלי.)
Eze_1:4. ... πυρ εξεστραπτον … ὡς ὁρασις ἠλεχτρου … χ. φεγγος ἐυ αὐτω. Vulg.: ignis involvens…
Eze_1:5. ... ώς ὁμοιωμα … ζωων—animalium.
Eze_1:6. Other readings: להנה ,להן ,להמה ;מהן ,מהם.
Eze_1:7. ... χ. πτερωτοι οἱ ποδες αν̓των, κ. σκινθηρες ὡς ὁ ἐζεστραπτων χαλκος, κ. ἐλαφραι αἱ πτερυγες αὐτων.—et Scintillae quasi aspectus aeris candentis.
Eze_1:9. ἐχομεναι ἑτερα της ἑτερας. Κ. τα προσωπα αὐτων οὐκ ἐπεστρεφοντο ἐν τω βαδιζειν αὐτα (anoth. read.: בלכתם).
Eze_1:10. Anoth. read.: לארבעתן.
Eze_1:11. Κ. αἱ πτερυγες αὐτων ἐκτεταμεναι ἀνωθεν–
Eze_1:12. Anoth. read.: בלכתם.
Eze_1:13. Κ. ἐν μεσω των ζωων ὁρασις ὡς ἀνθρακων ... λαμπαδων συστρεφομενων ἀνα μεσον των ζωων … (anoth. read.: מדאיהן).
Eze_1:14. ... ὡς εἰδος του βεζεχ.
Eze_1:16. Other readings: ומעשיהן ;ומראה, wanting in Sept.; ומדאיהן.
Eze_1:17. Anoth. read.: דבעיהם.
Eze_1:18. ... οὐδε οἱ νωτοι αν̓των ... κ. ἰδον αὐτα, κ. οἱ νωτοι—
Eze_1:20. Οὑ ἀν ἠν ἡ νεφελη ἐκει το πνενμα του πορευεσθαι (ילבו שמה׳ ללכת are wanting in some MSS. The Greek and Syriac translators and the Targ. (?) omit הרוח ללכת).
Eze_1:22. Sept., Vulg., Syr., Chald., Arab, read החיות.
Eze_1:23. ... αἱ πτερυγες αὐτων ἐκτεταμεναι, πτερυσσομεναι ἑτερα τη ἑτερα, ἑκαστω δυο συνεζευγμεναι,—(מב׳ להנהולאיש שת׳ are wanting in some MSS., Vulg., Sept., and Arab.)
Eze_1:24. ... ὑδατος πολλου, ώς φωνην ἱκανου ... φωνη του λογον ὡς φωνη παρεμβολης.
Eze_1:25. בעמדם תר׳ כנפיהן are wanting in some MSS., in Sept.?, Syr., and Arab.
Eze_1:27. ... ὡς ὁρασιν πυρος ἐσωθεν αὐτου κυκλω—
EXEGETICAL REMARKS
Eze_1:1-3 a preface, which contains introductory matter in general—specially to the vision which immediately follows, what is most necessary respecting the time, person, place, and subject-matter on hand. This latter, the subject-matter, is “visions of God” in the plural, which are separated by means of the expression: “and I saw, and, behold” (Eze_1:4; Eze_1:15), properly into two visions only, Eze_1:4-28; but it will commend itself to treat Eze_1:22-28 as a separate conclusion completing both visions.
Eze_1:1-3.—Preface, Introductory
Eze_1:1. “And it came to pass.”—The imperf. with ו consecut., as usual without Dagesh forte, indicating a continuation, an advance, connection with something going before, begins, as often elsewhere, so also here the book of Ezekiel. Since there is no real connection, as in the case of Exodus, Ezra, a connection in thought is to be assumed, as in the case of Ruth, Esther. The chronology, still more the inner relationship (comp. the Introduction, §§ 2, 3, 4), suggests a connection with Jeremiah. Hengstenberg, while he lays stress upon the similar commencements, by which Joshua is connected with the Pentateuch, the book of Judges with Joshua, the books of Samuel and also Ruth with the book of Judges, understands, besides a special connection of Ezekiel with Jeremiah (whose letter (Jeremiah 29.), directed shortly before to the exiles, formed as it were the programme for the labours of our prophet), in general (as in the case of the book of Esther) the incorporation (represented by such a commencement) in a chain of sacred books, a connection with a preceding sacred literature. In a more definite way Athanasius brought into connection with this the passage in Josephus (Antiq. 10.)—comp. Introd. § 5—and made out that the one book of Ezekiel, with which the present one is here connected by means of ו, had gone amissing through the negligence of the Jews. Pradus cites Augustine (on Psalms 4.) and Gregory the Great in support of a view according to which this ו is intended to connect the outward word of the prophet with what he had heard inwardly, with the inward vision (Corn. a. Lapide: “What he had formerly seen in his spirit or heard from God he connects by means of ‘and’ with something else which he saw and heard thereafter, and which he now relates”). Very many expositors have been quite content with a pleonastic Hebrew idiom, and with changing the sense of the future into that of the preterite. (According to Keil, appealing to Ewald (Ausf. Lehrb. § 231, b), it is merely “something annexed to a circle of what is finished—a circle already mentioned, or assumed as known.”)—In the thirtieth year, etc. Where the divine legitimation of Ezekiel for his labours about to be described, and at the same time for his literary labours—this book of his—is to be shown, and where accordingly the prophet speaks of himself in the first person, going on immediately to say: “as I,” so that ואני in such close juxtaposition with בשלשים שנה looks like the usual phrase בן שלשים שנה, there it ought to appear as simple as it is natural to think, with Origen and Gregory, of the thirtieth year of Ezekiel’s life. There was no necessity whatever for Hengstenberg (comp. Introd. § 3) to urge the significance “as respects the man of priestly family.” The appointment of the thirtieth year in Numbers 4., with a view to “the carrying of the sanctuary during the journey through the wilderness—a work requiring the full vigour of manhood,” cannot in actual fact be applied to Ezekiel; and we must then in a figurative way compare his prophetic labours in exile, especially his preaching of the glory of the Lord, and the circumstance that through Ezekiel’s exercise of the prophetic office the Lord became to the exiles as a sanctuary in the captivity (Eze_11:16), with that carrying of the tabernacle during the time of the wilderness. For “theological exposition,” of course, “the entrance on office of the Baptist and of Christ after completing their thirtieth year” may be kept in view. The indefiniteness of the statement of time, “in the thirtieth year,” is not greater than the indefiniteness with respect to the person: “as I.” As the latter indefiniteness is removed in Eze_1:3 by the mention of the name, etc., so (according to Kliefoth, and also Keil) the corresponding addition: in the fourth month, on the fifth day, by the repetition in Eze_1:2 of the fifth of the month, viz. the fifth day of the forementioned fourth month, is brought into connection with the objectivity of the “fifth year from the carrying away captive of king Jehoiachin,” and in this way relieved of all want of clearness, while at the same time expressly separated from the date: “in the thirtieth year,” just as this latter itself is so much the more evidently left to its simplest, natural acceptation of the thirtieth year of the prophet’s life. If then Eze_1:2 afterwards supplies the period according to which Ezekiel adjusts his first, subjective date, the supposition of another so-called “publicly current era” is superfluous, apart from the fact, that no such era has hitherto been pointed out. Recourse has been had (1) to a Jewish era, and (2) to a Babylonian one. (1) Thus Hitzig adheres to the opinion of many Jewish expositors, that the reference is to the thirtieth year from a jubilee1 (comp. on Eze_40:1), but combats what is yet so necessary, the more exact definition, e.g., of Raschi, that in this way the reckoning is from the eighteenth year of king Josiah, important on account of the finding of the book of the law, etc. (2 Kings 22. sqq.; 2 Chronicles 34. sqq.); while Hävernick declares this reckoning (already that of the Chaldee Paraphrast, Jerome, Grotius, and also Ideler) “the only tenable one,” as also that which is “alone suited to the context:” “that with the last period of prosperity there stands contrasted the last period of misfortune (under Jehoiachin): the numbers are prophetically significant statements, pointing to the weighty circumstance of the prophet’s making his appearance in a memorable, fatal time.” We must therefore assume a “priestly” mode of reckoning. Calvin lays stress upon the Greek analogy of Olympiads, as well as the Roman one of reckoning according to consulates, and in favour of the jubilee under Josiah brings forward the peculiarly solemn passover-feast at that time. (2) For accepting a Babylonian era one might urge the sojourn of Ezekiel in Babylon, especially his peculiar attention to chronology, which, dates from this seat of astronomical science. In this case the fifth year of the captivity of Jehoiachin has been reckoned, as the year b.c. 595, and the thirtieth year from that as the year b.c. 625, when Nabopolassar ascended the Chaldean throne; and either the eighteenth year of Josiah has been taken as contemporaneous therewith, or the era of Nabopolassar merely has been clung to (e.g. by Scaliger, Perizonius). But the reckoning does not agree; according to Bunsen, at least, the fifth year of the captivity of Jehoiachin would be the year b.c. 593. Perizonius wished therefore to be at liberty to read in Ezekiel the thirty-second instead of the thirtieth year. J. D. Michaelis helps himself by making the reckoning start not from Nabopolassar’s ascending the throne, but from the conquest of Nineveh and Babylon by him. Comp. besides in Hitzig.—The fourth month, since the first (Nisan) coincides for the most part with our March, corresponds to our June, or, according to J. D. Michaelis, Hitzig, Bunsen, to July nearly. The (probably Babylonian) name of it would be Tammuz; but the prophet follows still the custom of antiquity, which, with only some exceptions, did not give names to the separate months, but merely numbered them.—ואני בתוך־הגולה. As the time is indicated by “in the thirtieth year,” so also next the place is indicated in a personal way: as I was, etc. That the clause might by itself mean, cum essem in medio captivorum, is beyond a doubt; but that the LXX. in this case translate more correctly than the Vulgate is not less undoubtedly clear from Eze_3:11; Eze_3:15. Hitzig’s solution (favoured by Klief., Keil): “in the district (region) of their (the exiles’) dwelling-places (settlements),” is superfluous; more accurate is his remark: “and besides he himself was a captive.” Rightly Ewald: in the midst of the captivity. The historical dates in the prophetic books have a certain designedness, something symbolic about them,—are at all events not simply historical notices; they are intended to be understood in the light of the idea, exactly as that was to be realized in the case in hand, and hence characteristically as regards the prophet in question. In the midst of the misery the prophet was to behold the glory of God for his people (comp. Introd. § 5). Calvin on this occasion enters into a polemic against the notion of the Jews, as if the hand of God were shortened towards the holy land, etc. Ezekiel was, according to Eze_3:11; Eze_3:15, alone by the river, and did not go, till he had had the vision, among the multitudes of his countrymen who dwelt or happened to be nearest him.—By the river Chebar, comp. Introd. § 4 (Calvin attaches indeed no importance to it, but he mentions the opinion of those who regard the rivers as places consecrated for revelations, inasmuch as they give prominence to their symbolical character [“the lighter element of water,” while “the earth appears heavier”], or inasmuch as others think of the “cleansing” power of water and the like. A kind of spiritual reference to Psa_137:1 Calvin looks upon as forced.) Hengstenberg compares Dan_8:2; Dan_10:4; Ezekiel is “removed to the Chebar, because there he is far from the bustle of men, and allured to great thoughts by the rushing of the water.”2 And then it is alleged he was “there only in vision,” as is clear from Eze_3:12; Eze_3:14! As if, forscoth, the Spirit could not have carried him to and from the actual river! Then we must understand “in the midst of the captivity” likewise as being in vision. In Daniel it is expressly said at Eze_8:2 to be in vision, and at Eze_10:4 as well as here it is to be conceived of as not being so. At Eze_8:3; Eze_11:24, the definition as to its being in vision is expressly added. (Some have also formed to themselves a conception of the sojourn by the water after the analogy of the Romish Ghetto, as Martial says instead of Jew transtiberinus.)—The personal reference is kept up still in the description of the subject in hand, of what took place: the heavens were opened, and I saw—; so much is the divine authorization of Ezekiel the leading thought. The opening of the heavens refers, as respects the form, as regards the character of the vision, to this vision which follows. There is in this respect nothing more general intended by it (Joh_1:32), as Keil seems to hint. Comp., however, Mat_3:16; Mar_1:10; Luk_3:21; Act_7:56; Act_10:10-11; Rev_4:1; Rev_19:11. As regards what is essential in all ways and forms, Calvin will be right in maintaining, that “God opens His heavens, not that in reality they are cleft asunder, but inasmuch as, after the removal of all hindrances, He enables the eyes of believers to penetrate to His heavenly glory.” As Jerome has already said: fide credentis intellige, eo quod cœlestia sint illi reserata mysteria. (Grotius makes the heavens to be rent open by repeated flashes of lightning.) “He who says this, testifies that what he has seen he has not seen as something which has come out of the earth or existed first on the earth, but that it has descended from heaven, and consequently been visions of God” (Cocceius). If the opening of the heavens depicts the manner of the thing, how it happened, then the expression, visions of God (Eze_40:2), specifies the thing itself under discussion, and that first of all in accordance with what follows, where the next thing is vision. The genitive relation cannot be rendered by: sublime visions, or the like (as Calvin already rejects as frigid the interpretation: visiones præstantissimas, quia divinum vocatur in scriptura quidquid excellit), but it might perhaps, in accordance also with linguistic usage elsewhere, pass as equivalent to: divine visions, i.e. in the manner of Isaiah 6., 1Ki_22:19, 2Ki_6:17, etc. (Hitzig: heavenly visions). Quia ex cœlo demonstratas, ideoque divinas et a Deo ostensas (Cocceius). As genitive of the subject (auctoris) it might be interpreted in accordance with Num_24:4; Num_24:16, either: visions which God (as well as they) sees, or: visions which God gives to see (which proceed from God); which would correspond with the aim of the following vision, that of legitimating Ezekiel’s call as a divine one. “The divine visions stand opposed to the visions of one’s own heart, the empty fancies of false prophets, Jer_23:25-26” (Hengstenberg). “Otherwise it would have been incredible, that a prophet should have arisen out of Chaldea. Nazareth even (Joh_1:47) was still situated in the promised land. Thus the divine call needed to be confirmed as such in a special way” (Calv.). As genitive of the object the meaning would be, visions which have reference to God, have Him as their object; which suits the contents of the vision as expressed at Eze_1:28. Here: visions of God; in Jer_1:1 : words of Jeremiah.—וָאֶרְאֶה is the complete form without apocope, as after the ו consecut. not seldom in the first person and in the later books.
Eze_1:2 is occupied with a reference to the dates. It was the fifth year from the carrying away captive of ting Jehoiachin, and it is meant of the “objective common era” (Hengstenberg),3 just as also in the sequel of this notice (Eze_1:3), which is better inserted immediately than later. Ezekiel—a thing which does not occur elsewhere in the book (Eze_24:24!)—speaks of himself in the third person. Without verses 2, 3, with Eze_1:1 simply pushed forward to Eze_1:4, we would have the impression that a private document, a leaf of the prophet’s journal, lay before us. The explicit statement of Eze_1:2 was the more necessary, where already in Eze_1:1 the fifth of the fourth month was to be explained with reference to this fixed period, the most important of course for the immediate hearers of the prophet, and therefore easily intelligible for them, and also retained by the prophet throughout, but for others not equally clear. That Eze_1:2-3 “interrupt” (Ewald) the connection cannot be alleged; we shall find the opposite.—נּוֹלָה in Eze_1:1 is essentially the same as נָּלוּח in Eze_1:2, the distinction to be made being perhaps this, that the former refers more to the condition, the latter to the action.—As to the historical fact, see 2Ki_24:6 sqq., 2Ch_36:9 sqq.—יוֹיכִין as here, in 2 Kings, 2 Chron. יְהוֹיָכִין, is called in Jer_22:24; Jer_22:28 כָּנְיָהוּ, in Eze_24:1 of the same book יְכָנְיָהוּ, and in Eze_27:20 יְכָנְיָה.—Kliefoth, on the basis of the detailed exposition in Hävernick, gives prominence as regards this period, on the one hand, to the unpleasant impression of the first circular letter (Jeremiah 29.) to the exiles, and on the other hand, to the inflaming of their minds by the later prophetic announcement in Jer_51:59 sqq. Comp. in the remainder of the Introd. § 5. “That it was already the fifth year, is held up as a reproach to the stiffneckedness of the Jews” (Calv.). The appearance of Ezekiel took place in the most hopeful period of the reign of Zedekiah, when false prophecy was making its voice heard at home and abroad. To all this seeming and fancied glory, opposed as it was to the divine word of the true prophets, Ezekiel’s vision of glory formed the divine antithesis.
Eze_1:3. הָיֹה היה, inf. absol., in solemnly rhetorical fashion emphasizing the divine attestation of the prophet: really, expressly, quite certainly. The full unquestionable reality of the transaction is to be indicated.—Though Eze_1:1 spoke of the person, time, place, subject-matter, all the elements of the introduction, yet Eze_1:2 reverted to the time; and so Eze_1:3 speaks anew first of all of the subject-matter as דבר יי׳, which came to Ezekiel, by which expression this same subject-matter, linking itself on to Eze_1:1 (there, “visions of God;” here, “the word of Jehovah”), is now designated according to its intrinsic, its essential character as the product of the Spirit (1Th_2:13). It is at the same time the exact announcement of what follows, and the introduction thereto; for at Eze_1:28 there is a transition from the “I saw” to the “I heard the voice of one that spake,” and this latter is shown from Eze_2:4 to be “the Lord Jehovah.”—As to the name of the prophet and that of his father, as well as the priestly rank of both, with which the personal description is completed, comp. Introd. §§ 1, 3. For the purpose in a quite objective way of making more prominent his divine legitimation, Ezekiel speaks of himself as of a third person. (Like the LXX., the Syriac and Arabic versions presuppose צלי, the reading of several Codd.) Humility also, in a case where he had been deemed worthy of such a revelation (comp. the similar mode of expression in 2Co_12:2 sqq.), recommended his speaking in the third person.—The renewed mention of the place is not a mere repetition of the words: by the river Chebar, but a more exact definition alike of this river, and especially of the phrase: “in the midst of the captivity,” both being defined by בארץ בשדים,—in the sense, however, of land of the Chaldeans=land of the enemy, to which at the close of the verse שם again points back, emphatically, as Calvin remarks. This locality was only too significant a corrective of presumption on the one hand, as of despair on the other, or rather of fleshly narrow-mindedness in general.—If then, finally, the subject-matter is again brought into prominence, and that as respects its producing cause, viz. that the hand of Jehovah came upon him, this certainly is not said without reference to the statement: “and I fell upon my face,” in Eze_1:28, and might indeed have preceded the words: the word of Jehovah came in reality (Hitzig); but the immediately following subject-matter (Eze_1:4) demanded this or some such transition at the close of the verse. Thus verses 2, 3 complete the section. The formula of transition used is one that occurs again (Introd. § 7), Eze_3:22; Eze_37:1; Eze_40:1. Comp. 2Ki_3:15. The expression the hand of Jehovah always means a divine manifestation of power, but in the sense of action, consequently with will and intention, by means of which self-will and refusal on the part of man are laid in the dust, and the man is prepared for the divine purpose. For whatever may be the natural basis subjectively (intellectually, morally, and spiritually), as well as objectively (as respects the nexus in the history of the time, or of the individual), the prophetic word as God’s word, as visions of God, is neither a product of one’s own effort and exertion, reflection and investigation, nor a result of mere human instruction. It is not gifts, not study that makes the prophet, just as also we do not meet with inclination as a prophetic factor, but constraint must be put upon them,—the prophets needed to be overpowered. Thus something lies in the צליו יד יי׳. Comp. Jer_20:7. If this appears in a still stronger form where instead of וַהְּהִי, e.g. at Eze_8:1, we have וַחִּמֹּל, Eze_11:5 certainly explains יד יי׳ by רוּחַ יי׳; it is the power of the Spirit. “He has thus expressed the energy of the divine Spirit” (Theodoret). Hence the prophetic preparation in consequence of this is rightly given by Oehler in the first place as a divine knowledge (comp. Jer_23:18 with Amo_3:7), to which there cannot be wanting as a second element the sanctifying as well as strengthening efficacy (Psalms 1-16 sqq.; Mic_3:8). J. Fr. Starck quotes: impulsus inopinatus, illuminatio extraordinaria, spiritus prophetiæ vehemens, afflatus Spiritus Sancti singularis. “Thus he saw what other men did not see, then he recollected all that he had seen and heard, and understood the meaning of the Lord and did His commandment.” Cocc. (On old pictures of the prophets, as well as in the frescoes of the church at Schwarz-Rheindorf, a hand is painted, which is stretched from heaven.)
Eze_1:4-28.—Ezekiel’s Vision of the Glory of Jehovah
Isaac Casaubon, in his once far-famed Exercitationes, 16. de reb. sacr. et eccl. adv. Baronium (Geneva 1655), asserts: “in the whole of the Old Testament there is nothing more obscure than the beginning and the end of the book of Ezekiel.” Under the same impression Calvin declares, that “he acknowledges that he does not understand this vision.” Jerome had pronounced that “in its interpretation all the synagogues of the Jews are dumb, giving as their reason that it transcends man’s capacity, et de hoa et de œdificatione templi, quod in ultimo hujus prophetœ scribitur, aliquid velle conari.” The Jewish designation for the following vision is מֶרְכָּבָה, “chariot” or “team of four,” in accordance with the four living creatures and the four wheels. Hävernick: “It formed the basis and the point of support for the later mystic theology in its endless gnostic speculations about the divine essence and the higher spirit-world.” As their natural theology is called among the Jews בְּרֶאשִׁיח, so-the mystic is called מֶרְכָּב. One is not to read before reaching his thirtieth year either the beginning of Genesis, or the Song of Songs, or the beginning and end of the book of Ezekiel; such is the admonition of Jewish tradition. Comp. Zunz, Die gottesdienstl. Vortr. d. Juden, p. 162 sqq. (the most important work of more recent times in this department).
Umbreit, while he denies him the poetic gift, ascribes to Ezekiel “in the rarest degree the ability which is characteristic of the painter, of making visible to the eye what he has seen.” But even the celebrated picture of Raphael in the Pitti Gallery at Florence may pass as a criticism of this assertion. There there is more than one feature quite passed over: what is separate appears grouped together; what is united, on the other hand, appears divided. To the artistic conception of the greatest painter the vision of Ezekiel presented itself with difficulty. We shall be compelled to assert even more positively, that with all the “exactitude of delineation, and with the plastic art in the giving of details” (Umbreit), an obscurity remains over the whole, even merely as respects the setting it before the eye, an invisibility, which is not certainly to be ascribed to “overcrowding,” but which lies in the subject-matter, the object of the vision, which results from the thing itself. The representation of Ezekiel wrestles with its subject, as the amplification, the repetition and recurrence again to what has been said, shows. It must indeed be the case, according to Exodus 33, that (Eze_1:22-23) only the “back parts” of the glory of God are capable of being seen by man here upon earth. Comp. 1Jn_3:2. Certainly, if Ezekiel, because he had been carried out of the body, were to have seen the “face” of the glory of God, his after-remembrance in the body of what he had seen would not have been capable of being expressed. Comp. 2Co_12:4; 2Co_12:3. The “unapproachable light,” in which God dwells (1Ti_6:16), remains from the time of the Sinaitic keynote theophany onwards for the whole of the Old Testament. Exo_19:9; Exo_19:16; Exo_19:20-21 (Deu_4:11; Deu_5:19); Lev_16:2; 1Ki_8:12; Psa_97:2 (Eze_18:12).
We may quote the remark of Umbreit, that Ezekiel “repeats more frequently than any other prophet the statement: the word of Jehovah was thus made known to me, as if he had felt the word like a burden, and was unable to reproduce it as such in a very worthy manner; it is only to set down its symbol that he feels himself called in his inmost being.” There is also to be found in Ezekiel as compared with the older prophets a greater complication in the symbolism, in which the following vision especially is expressed in its plastic art. Comp. Introd. § 7.
Inasmuch as it is vision, and consequently the divine element is represented visibly in pictures, these pictures have a divine import, are symbols, so that there belongs to them at the same time a concealing, relatively veiling character, especially as regards the people. The word of God must accordingly come in addition to the vision of God, in order to explain it for the prophet and the people. Comp. the distinction between ὀπτασἰας and ἀποκαλύψεις κυρίου, 2Co_12:1.
But it is not so much a peaceful picture which presents itself to our prophet, as rather a phenomenon of a very excited character inwardly as well as outwardly; a circumstance which must not remain unnoticed in the interpretation. The storm brings great clouds therefore. A strong brisk fire, which spreads its brightness round about, forms the interior of the cloud brought by the storm. Such is the first, outermost part of the vision, its porch as it were, which the prophet first of all enters (Eze_1:4). On a nearer view there are formed out of the intensive fire of the cloud as it were four “living creatures,” which have at first sight the appearance of a man, and are therefore to be carried back in thought to this in general, whatever else in detail more exact description perceives in them. And so the fourfold group of the creatures is individualized in a fourfoldness of each of them: man, lion, ox, eagle. In spite of such fourfoldness, which is perhaps also clear from other circumstances (thus they have wings, and at the same time the foot-soles of a calf, and yet the hands of a man, comp. at Eze_1:7), prominence is given expressly to a mutuality of relation, the unity of a whole, Eze_1:9; Eze_1:12; Eze_1:15; Eze_1:20-22 (Eze_1:5-14). Then, further, as the direction out of the north (Eze_1:4) has given the tendency of the vision in its immediate historical reference, so the wheels also bring the whole into connection with the earth. The more expressive connecting link will be the number four, the symbolic number (passing over from the living creatures to the wheels) of the cosmical relations, in which God reveals Himself. (Bähr, Symbolism of the Mosaic Cultus, 1 p. 341.) The glory of Jehovah from heaven manifests itself with this second part of the vision as a glorifying of Jehovah upon earth, inasmuch as “the spirit of the living creature” unites in the closest way wheels and creatures (Eze_1:15-21). Lastly, the holy of holies of the vision is opened with the vault as of heaven over the heads of the chajah. The living creatures, into union with which the wheels are taken up by means of the “spirit,” are by means of the “voice,” which comes from above the vault, and that while they are at rest, united to Him who is enthroned there, who looked like a man. From Him ultimately everything proceeds, just as to Him ultimately everything tends. As in the holy of holies of the tabernacle and of the temple, the vision culminates in the enthroning of Jehovah in His glory. Hence, too, it cannot be passed over without remark, that in this very excited phenomenon a thrice-repeated advance makes itself known. The first time the fire-cloud כְּצֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ (Eze_1:4). The second time the fire-picture of the chajoth כֹּצְַרוֹת כְּמַרְאֵה הַמִּידִים כְּנַחַלֵי־אֵשׁ (Eze_1:13; Eze_1:7), with the height and dreadfulness and כְּצֵין תַּרשִׁישׁ of the wheels (Eze_1:18; Eze_1:16). The third time: the רָקִיצַ כְּצֵין הַקֶּרַח הַנּוֹרָה, and the throne אֶבֶן םַמִּיר כְּמַרְאֶה, and the fire-bright appearance of the Glorious One thereon, the description of which, however, at last terminates significantly in: “As the appearance of the bow,” etc. Fire, brightness, light,—this remains the common feature all three times; it forms consequently the fundamental characteristic of the vision as respects its interpretation, in which, however, the meaning of the closing rainbow in the cloud must not be left out.
Let us now attempt to get at the meaning of the vision. Although the separate symbols must be left over to the exegesis, yet the symbolism as a whole must be understood beforehand, according to which the import of the vision, especially in comparison and connection with other similar visions of the Old Testament, will come to light. Ezekiel himself leaves us in no doubt as to the meaning of his vision, for he says expressly at the close: הוּא מַרְאֵה דּמוּת כּבוֹר יי׳. It is therefore Jehovah’s glory that presented itself to him, and presents itself to us in the vision. In so far as this can be distinguished more in its personal relation to Himself, and on the other side more in its active manifestation and execution of His will, as Jehovah’s glory and as His glorification, the הוּא of Eze_1:28 may, by a glance at Eze_10:4; Eze_10:19, be more precisely explained by Keil (following Hitzig), but for the interpretation of the vision in Ezekiel 1 it is not advisable. As to the idea כבוד for “glory,” comp. on Eze_1:28. Although the כָּבוֹד of God stands for the appearance, hence for what is manifest (Introd. § 10), yet the figurative representation of the same must not be taken as a matter of course for the essential idea. Gesenius says incorrectly in his Pocket Dictionary: “The Hebrew conceives (?) of it as a clear shining fire, from which fire issues, and which is usually enveloped in smoke;” for the Hebrew conceives of it rather (comp. Ges. himself) as “weight, dignity, gravitas.” To the divine essence there belongs a corresponding sovereign dignity and sovereign power,—a glory (Herrlichkeit from “hehr”), as well as a dominion (Herrschaft from “Herr”). The two things conceived of as one idea, and not merely in antithesis to the world, but in the world as the light and the life of the world, is the כָּבוֹד of God—the significance of God for the world. The heavens declare the glory of God (Psa_19:1), and the whole earth is full of His glory (Isa_6:3). Without it there is nothing but “power and matter” (Büchner), and our view of the world is an atomistic one. Although the manifest aim of creation has been turned by reason of sin into the goal, yet Psa_97:6 says and prophesies: “The heavens declare His righteousness, and all nations see His glory;” and in Num_14:21 Jehovah swears by His life, that the glory of Jehovah shall fill the whole earth. If with this far-reaching look at the world’s goal, and on the broad foundation of the divine aim as regards the world (“Jehovah” is certainly everywhere “Elohim”), Ezekiel’s vision of Jehovah’s glory shapes itself first of all and predominantly as the righteousness of the Holy One, who will execute the judgment upon Jerusalem, and thus also upon that portion of Israel not yet in banishment by the Chebar, such a thing is easily understood as being necessary for that historical period, alike from the situation of affairs and as regards the persons. And this it is that is symbolized by the fire-cloud in particular, as well as in general by the fire-style, in which the whole is kept. Nevertheless there comes forth as the kernel of the fire-cloud the fire-picture of the four chajoth, whose meaning is as little reached when one goes back and gives them a Judaistic interpretation as the cherubim in the tabernacle or in the temple, as when one christianizes them by anticipation, as Kliefoth does, as the “universality of the economy of salvation founded by Christ when He appeared, in contrast with the particularism and territorialism of the previous economy of salvation.” It might rather be nearer the mark to adopt a third view which would keep fast hold of the glory of God as the original aim of the creation of heaven and earth is well as the ultimate goal of the history of the world; in connection with which the idea of life, so frequent with Ezekiel, pervading as it does the whole book, must not be overlooked (Eze_18:23; Eze_33:11; the whole of Ezekiel 37; Eze_18:9; Eze_18:13; Eze_18:17; Eze_18:19; Eze_18:21; Eze_18:24; Eze_18:28; Eze_18:32; Eze_33:12-13; Eze_33:15-16; Eze_3:18; Eze_3:21; Eze_16:6; Eze_20:11; Eze_20:13; Eze_20:21; Eze_20:25; Eze_47:9; Eze_13:18-19; Eze_13:22; Eze_7:13; Eze_5:11; Eze_14:16; Eze_14:18; Eze_14:20; Eze_17:16; Eze_17:19; Eze_18:3; Eze_20:3; Eze_20:31; Eze_20:33; Eze_33:11; Eze_33:27; Eze_34:8; Eze_35:11 : comp. Eze_26:20; Eze_32:23-27; Eze_32:32). For as God’s glory has its side for Him, according to which it is the self-representation of His life in a majesty invisible for man, so, on the other side, heaven and earth and the world of creatures mirror forth the divine life in a visible glory of God, inasmuch as through them God’s peculiar nature and power come to be seen in a manifoldness and fulness of life. This is His “fame,” His “honour,” which become known from creation conformably to its original design, according to which the investigation of nature was meant to be, as Prof. Fichte says, “an uninterrupted worship, a rational and intelligent glorification of that uncreated wisdom which manifests itself in nature.” And in like manner (according to Beck), “all the threads of life, which the divine faithfulness in revelation preserves within the circle of sinful mankind from the beginning onwards, and evermore strengthens and perfects in a part of the same, converge at the end in a central manifestation of life: ἡ ζωὴ ἐφανερώθη, 1Jn_1:2. The revelation of life in actual fact breaks the death-power of sin, 2Ti_1:10; life is the substance of salvation” (Lehrwissenschaft, 1 p. 448); and this life-development of salvation exercises, on the one hand, a preserving, renewing, and perfecting influence on the still remaining life-power of the world, and on the other hand, a relaxing, judging, and annihilating influence on the death-power of sin, works creatively, so that man and the earthly system come forth as a new creation in eternal and unchangeable life from the catastrophe of conflict and judgment. As arising from such a connection of the life and glory of God, must the spiritual symbolism of the chajoth also be understood in Ezekiel. The retrospective reference to the cherubim of the ark has certainly its truth, but not till Ezekiel 10 (comp. at Eze_9:3 the explanation with respect to the cherubs in general), where Ezekiel also (Eze_1:20) expressly brings them forward; and even there (Eze_1:15; Eze_1:17; Eze_1:20) they are called, as here and at Eze_3:13, “chajoth” or “chajah.” Their symbolic character is necessarily clear even from the symbolic connection in which they appear. The prophet saw also merely a “likeness” of four living creatures, consequently what looked like four living creatures. To their symbolic character corresponds also their designation; the biblical ideas of life and death have a symbolic colouring. But, in particular, support is entirely wanting in Holy Scripture for conceiving of these “living creatures,” as Keil would have us, as “beings who of all the creatures of heaven and earth possess and exhibit life in the fullest sense of the word, and who on this very account of all spiritual beings stand the nearest to the God of the spirits of all flesh, who lives from eternity to eternity, and surround His throne on every side.” What would thus be affirmed of “creatures,” is applicable properly to the Son alone (Joh_1:4); and how would such “representatives and bearers of the eternal blessed life” harmonize even with the uniquely prominent position of man made in the image of God in the Bible! In opposition to actual individual beings of such a kind, in opposition to “angelic beings of a higher order,” there speaks too evidently their fourfold form, whose meaning, as already settled by the Rabbins, is this, that the vital power according to four types (of man above all and in general because of his life being in highest potency, because of his spirit and its eternal destiny),—comp. Bähr, Symb. 1 p. 342 sqq.,—is to find an expression, is to be represented in a fulness of the highest possible significance. From the reproach of being “abstract ideas or ideal forms of the imagination,” which would thus be “represented as living beings,” the purely symbolic view is released by this circumstance, that certainly the four types are taken from real life, only the manner of their application and their juxtaposition being ideal. There can be no question of abstraction, where rather the individual element is specially realized by means of the idea of the whole, viz. life. Hengstenberg [“The Cherubim” at the close of his “Ezekiel,” Clark’s Trans.], who in Bähr’s interpretation emphasizes not so much the “ideal creature” as “the living creation,” limits it, however, to the earth, holding that it must be viewed altogether apart from the heavenly creature. Passages, however, such as Gen_2:7; Gen_9:16, which he cites, leave sufficient room for the idea of the living creature in general, since, according to Gen_2:7, there by no means belongs to the living creature “a double element, the earthly material and the quickening breath of God;” but these two constitute merely the earthly man, and he rather becomes “a living soul” from the fact that God “breathed into his nostrils the breath of life,” just as Gen_9:16 also limits “every living creature” by means of the words “among all flesh that is upon the earth,” the thing spoken of being life upon earth. Theodoret, however, may be right, that the angels likewise are living creatures, and that the relation of mortality is the distinction between their life and that of man. The contrast with death is not less justified than that “with what is lifeless,” and the expression the “living” God scarcely allows the idea of the living creature to be confined to man and beasts. Neither does “the number four in itself” point exclusively to the earth; comp. Bähr in the work quoted, 1 p. 156 sqq. Only the composition of the number four, consisting as it does of man, lion, ox, and eagle, has, according to the ingenious exposition of Hengstenberg, much of an earthly appearance. That ox and calf alternate in Eze_1:7 (Rev_4:7), does indeed make the representation of the (tame) cattle by means of the ox and that of the wild animals by means of the lion very probable. But the flying of the eagle would certainly be sufficiently represented by two wings, while the four wings expressly mentioned (Eze_1:6) point beyond this requisite, and in their parallel (Eze_1:8) with the hands of a man—which give prominence to the human element—allow us on their side to conjecture something superterrestrial beyond man and beast, as Keil has rightly remarked. When Hengstenberg makes use of the cherubs of the tabernacle and in Solomon’s temple for his exposition, one does not easily understand how the furnishing of their human form with wings is to spring from this cause, that the class of birds “in the history of creation opens the series of living creatures, just as man closes it;” for in Gen_1:20 the aquatic animals still take the precedence, and in fact the large ones (Eze_1:21), which play such a part in Holy Scripture. Just as little can “the bird” take “the last place,” as being also that which is relatively “lower,” which is contradicted, as has been said, by the four wings. There is to be noticed in Eze_1:11 (23) the parallel to Isa_6:2 (comp. Eze_3:12). Perhaps, also, when speaking of “the noise of their wings” (Eze_1:24), the comparison כְּקוֹל מַחֲנֶה (after Gen_32:2-3) is worthy of notice. The cherubs in Solomon’s temple (and also on the stands of the basins,4 1Ki_7:29) represented not life upon earth, according to its two extremities, but the terrestrial and superterrestrial life of creation. Thus only do the “lions and oxen” before us gain their significance: wild animals and cattle, the strictly animal world as contrasted with the earthly and heavenly spiritual world in their combination in the winged human figure. Otherwise they would not be necessary representations, inasmuch as they were certainly already represented by means of the irrational bird. With the “palm trees” and “flowers” (1Ki_6:29; Eze_41:18-19; Eze_41:25), the significant vegetable world, too, was added to the earthly creation; while, in the following vision, storm, clouds, fire, light (Eze_1:4) set before our eyes almost literally passages like Psalms 104 : “O Lord, my God, Thou art very great. Thou clothest Thyself with splendour and glory, wrapping Thyself round with light as a garment,—who maketh clouds His chariot, walketh upon the wings of the wind, making His messengers winds, His servants flaming fire.” Psalms 50 : “Our God shall come, etc. Fire devoureth before Him, and round about Him it is very tempestuous; He calleth the heavens from above, and the earth, to judge His people,—and the heavens declare His righteousness.” Psalms 18 : “He bowed the heavens and came down, and cloudy darkness was under His feet, and He rode upon the cherub, and did fly, and was poised upon the wings of the wind, made darkness His covering, etc. At the brightness that was before Him His clouds passed away, hail and coals of fire.” Although it will have to be conceded to Hengstenberg, that the earthly reference of the life of creation preponderates in the vision of Ezekiel, quite similarly as on the other side the human type preponderates, yet the whole continues to have an undeniably superterrestrial character. The fire-cloud with the four living creatures appears to the prophet (comp. Eze_1:1) out of the opened heavens, and it is only the wheels (Eze_1:15 sqq.) that intentionally set down the heavenly phenomenon as being at the same time something earthly. It is meant to be the human-earthly creation in the fulness of its vital power, as appearing from the background of the heaven-stirred, and also spirit-like elemental powers (air, fire), and still more (comp. Rev_4:8-9; Rev_5:8; Rev_5:14; Rev_19:4) as offering itself continually after the manner of the heavenly messengers and servants in obedience and voluntary surrender (ὡς ἐν ον̓ρανῷ καὶ ἐπὶ τῆς γῆς, Mat_6:10), in unceasing activity of service to His honour, and thus continually glorifying Him (Eze_1:19 sqq.). This we may suppose to be the most intrinsically heavenly element in the vision. It is certainly the case with the spectacle at the revelation on Sinai, which, moreover, unmistakably furnishes the keynote here, that the law was given in fire and cloud, but not less through the mediation of angels (Deu_33:2; Heb_2:2; Act_7:53; Act_7:38; Gal_3:19). Hengstenberg speaks strikingly of Ezekiel 1 as “the great panorama of the universe;” and there, certainly, the reference indicated could not be wanting. If the “spirit” (Eze_1:12) determines the first vital operation of the chajoth, their motion, and if (Eze_1:20-21) it is also the determining element for the motion of the wheels, then the (as one may express it) more spiritual motion of the whole, but especially of the chajoth, viz. “the noise of their wings” (Eze_1:24), is determined negatively, i.e. is brought to silence, to rest, by the voice from above (Eze_1:25); so that with this voice from the throne, and therefore with Him who is upon it (Eze_1:26 sqq.), each and all are united, and express themselves as well as move as He pleases (Eze_1:24), or rest according to His intimation. In this way the God of hosts, whom Hengstenberg only co-ordinates with Him who is enthroned upon the chajoth, is rather at the same time declared to be this latter, or the chajoth seem in such manner to be embraced in the idea of the heavenly hosts. To see in the wheels, then, “the powers of nature,” is certainly not so natural as to abide by the view of Hitzig, who appeals in support of it to Dan_7:9. Keil also must after all admit the idea of a throne-chariot. A throne which is to move upon the earth can hardly be conceived of without wheels. It is not so much, however, “to show the possibility and the ease with which the throne moves to all the four quarters of the world,” as rather to express the motion in the most living manner and expressly for the earth, specially in the first place with a view to Jerusalem, corresponding to the historical circumstances: it is for this reason that we have to do with wheels. The eyes in the wheels are parallel with the faces in the chajoth, and both are to be understood in connection with the “spirit” (רוּחַ), and perhaps also not without reference to “the noise of the wings” (2Ch_16:9). The sovereignty of Him who rules in heaven, whom all serve as to Him all live, as it is ready from heaven to manifest itself livingly upon earth, is represented at the close as being the sovereignty “as of a man,” which, when we take into account the rainbow of Eze_1:28 (notwithstanding the preponderating judicial character of the whole), allows of the coming forth full of promise—as the ultimate goal, as the victory of righteousness—of the kindness and love of God toward man (Tit_3:4), in grace and mercy toward Israel, and for the salvation of the world, so that the vision would have its fulfilment in Christ (comp. Joh_12:41 with Isaiah 6), Revelation 4.
After this interpretation of the symbolism of the vision as a whole, its meaning for the prophetic mission of Ezekiel (comp. the introductory remarks to Ezekiel 1-3) must be clear thus far, that above all the prophet will have to announce judgment, not merely in the first place upon Jerusalem, but farther upon the heathen also. To this the fire-characteristic points, which remains with the vision from beginning to end, and behind which whatever promise of mercy if in it steps into the background for the time, so that the prophet falls down under the impression received (Eze_1:28). For a so-called “consecration as a prophet,” this certainly would be too special in its tenor. For this one would be under the necessity of extracting, and that at the same time under a misapprehension “of the dependence of our theophany on that manifestation of God at Sinai,” as Keil does, “in a more general way the symbols of that righteousness, holiness, and grace which God manifests in the upholding, governing, and perfecting of His kingdom.” On the other hand, by means of the fire-character of judgment, which expressed its special tendency, this vision was an introduction of Ezekiel forth-with into his sphere of labour. Nothing else had the prophet at first to testify to the exiles, for their obstinacy with all its ungodly hopes was still founded on the apparent continuance of Jerusalem. The more such high ecstasy—a throwing inwards or spiritualizing, which has its sphere on the boundary of corporeal life (Eze_1:28), as Oehler brings out prominently—along with the mission of Ezekiel attested his call as a prophet, the less need was there of an official consecration for him; his mission under such a vision was so in the highest degree, or at least made a call, calling, consecration to the prophetic office be presupposed in a decided manner in his case, as the Talmudists, even in reference to הָיָההָיֹה in Eze_1:3 (in the interest certainly of the prophecy, as they assert, being attached to the ark), show therefrom, that Ezekiel was already before a prophet in the holy land. The vision does not by any means consecrate him as a prophet, but it certainly does transfer him to those banished to Tel-Abib (Eze_3:12 sqq.); it thus realizes itself as a mission. And pervading as it does the whole book, it likewise stamps and illustrates the prophetic activity of Ezekiel, Eze_3:23; Eze_8:4; Eze_43:2. The vision is, however, not merely as regards its fire-character, a programme for our prophet, but its much more essential contents informed him that he would have to represent the glory of Jehovah. Judgment in the first place, from the very beginning, however, not without mercy, but rather a glorification of the living God in His people to be accomplished in a glory of vital power, on the basis of creation, and thus from the outset with a view to the whole earth.5 The meaning of the chajoth in the vision, whence their designation (purposely not called cherubim in Ezekiel 1), and their so-varied form, and the accompaniment of spirit-moved wheels full of eyes are explained, cannot be settled by pointing to the Lord’s dwelling among His people in the holy of holies of the temple, nor explained by the “œcumenical character of the new economy of salvation, for the setting up of which the Lord shall appear upon earth” (which is said to be represented in the fourfold figure of the cherubs and wheels); nor even can it be expressed characteristically enough with Keil in this way, that “the moving of the throne to all quarters of the world is made conspicuous, not merely in order to indicate the spread of the kingdom of God over the whole earth, but in order to reveal the Lord and King, whose power stretches over the whole world,” etc. (p. 28). The prophecy of glory is the characteristic of Ezekiel, whereby he stands distinguished from all prophets. With its destination for the exile,—this too must be added in reference to the meaning of the following vision for the prophetic mission of Ezekiel,—harmonizes the making God prominent, on the ground of the manifold fulness of life in His creation, as Himself the Living One in ruling, reigning, as well as all-filling uniqueness of life and glory. And so He must break forth in judgment on Jerusalem, where He is degraded to a lifeless, powerless, and therefore no longer believed in idol, side by side with other false gods. And as such He must manifest Himself to the heathen world, into whose power His people have been already, will be completely, given. The living God, and as such glorious, has, however, no pleasure in the death of the wicked, of him that dieth, as Ezekiel repeatedly testifies to the exiles; rather is the quickening of Israel to new life (Ezekiel 37), the stream of life (Ezekiel 47), His significant promise. As I live, why will ye die, O house of Israel? may be pronounced in this connection to be the prophetic voice of Ezekiel in the exile.
If we compare other similar visions in the Old Testament, in order to throw more light on the characteristic of Ezekiel’s, the Talmudists have identified that of Isaiah in Ezekiel 6. with that of Ezekiel, the only difference being as if a townsman and a countryman were to behold a king. But apart from the circumstance (introductory remarks to Ezekiel 1-3), that in the case of Isaiah it is after the self-legitimation in actual fact by means of the preceding discourses, which are designated as חָזוֹן (Eze_1:1), הַדָּבָר אֲשֶׁר חָזָה (Eze_2:1), and which thus presuppose his consecration as a prophet, and not till Ezekiel 6 that the divine confirmation and introduction of the judicial mission of the prophet is related, so characteristically winding up what goes before as well as introducing what follows, while in the case of Ezekiel the vision opens his book; the theme with Isaiah is the thrice-Holy One over against the sin which has become ripe for the judgment of hardening, whereas, on the other hand, Ezekiel sees the glory of Jehovah in the midst of the misery of the exile. For Him who visibly appears as above the world, there is something becoming in the “holy, holy, holy” (comp. on the other hand, Eze_3:12), in holiness He manifests Himself in the heavens; and the circumstance that His glory fills the whole earth (Eze_1:3), shows how His intramundane manifestation (Introd. § 10), in accordance with His heavenly holiness, must take shape in righteousness upon the earth. In accordance therewith, in accordance with the character of holiness belonging to Isaiah’s vision, it is also seraphim that hover around the throne, that call one to another the “holy,” etc., and one of whom must hallow the prophet, who declares himself personally, and as a member of the community, unclean. How different what is said in Ezekiel as to the chajoth! And, accordingly, Ezekiel becomes like a dead man, whereas Isaiah became conscious to himself of being a sinner. As regards the visions of the Mosaic period, which are likewise appearances in glory, Exo_24:17 resembles the vision of Ezekiel in its pervading fire-character, and Eze_1:10 of the same chapter resembles the closing picture in Eze_1:26; but in Moses’ vision (Exodus 33, 34) the glory of Jehovah is spoken of as “all His goodness” (בל טובי. Comp. Eze_33:19 with Eze_33:22-23), with which corresponds also the revelation in word (Eze_33:19; Eze_34:6-7) in its main import. The preponderance of revelation in word and of the fulness of God’s love is in this case the distinguishing element on the one hand from Ezekiel’s vision, and on the other from that of Isaiah. Lastly, the vision of Daniel in Ezekiel 7 is closely related to that of Isaiah by means of the fulness of majesty of the divine holiness in Eze_1:9, just as it in so far coincides with Ezekiel’s, when at Eze_1:12 mention is made of “respite of life for a season and time,” while to the Son of man in Eze_1:14 is given an “everlasting dominion.” The four beasts out of the sea (Eze_1:3) present themselves, on the contrary, as the antithesis to the four chajoth. (Comp. in the New Testament, besides Rev. at the passage already quoted, Mat_17:5; 2Pe_1:17.)
The different interpretations of the following vision, from the multitude of persons and views, and because many of the differences are in matters of subordinate importance, can be brought forward in passing survey merely. Vitringa (in the work already quoted, 4. Eze_2:2) makes Abarbanel divide the interpretation of the Jewish teachers into three classes: (1) The traditional interpretation of the ancient school, viz. angels, in which mention is made of the four classes of the heavenly hosts, as leaders of which Michael, Gabriel, Uriel, Raphael are named, and the wheels also, by comparison with Dan_7:10, are held to be spiritual beings of higher or lower rank than the chajoth. (2) The philosophizing interpretation e.g. of Maimonides, who brought in the Aristotelian physics. (3) The historical interpretation (Kimchi), viz. of the four world-monarchies, Babylon, Persia, Greece, and Rome, which are said to be meant by the wheels, while the chajoth are the heavenly spirits of these kingdoms. The Christian expositors held fast in general the idea of Divine Providence, as it manifests itself either in nature or in the kingdom of grace. The former is, for example, the opinion of Calvin even, of a Lapide, of Bochart: the chajoth are to them heavenly spirits, the wheels, the great movements in the world and the church in accordance with God’s decrees. The interpretation of the kingdom of grace more specially is the almost universal one in the ancient Church, according to which the chajoth are the four evangelists. Luther: “The vision of Ezekiel is. nothing else but a revelation of the kingdom of Christ here upon earth in all the four quarters of the whole world.” So also Osiander, Cocceius. If not the evangelists, then the apostles or certain things predicated of Christ (Arnd.: Incarnation, Sacrifice, Resurrection, Ascension) are dragged in. The wheels, according to some, are meant to symbolize the Church, and that in her apostles, prophets, evangelists, and pastors; while, according to others, the chajoth represent the lining Church of the New Testament, and the wheels the holy angels. (Origen found the four human passions represented. Some also have wished to find the four ensigns of the camp of Israel therein. According to others, Nebuchadnezzar himself; the king as a man, flew like an eagle, imposed the yoke of an ox, and became cruel like the lion! and more of the like sort. Comp. Jerome.) The œsthetico-theologizing interpretation of Umbreit is as follows: “The life-creating Spirit brings the Almighty, but He is not in the storm, nor in the cloud,—it is only His chariot-throne,—nor in the fire—that is only the power of the natural life;—but neither is He the light, not even the gleam (eye) of the metal in its look of greatest splendour is the eye of God. Even the four living creatures, the old well-known Mosaic pictures of the cherubim over the ark of the covenant, are not Himself, but the natural life of the creatures in its endlessly divided multiplicity and unity, as well as in its restlessly moving power, reaching in the likeness of man the phenomenon of highest beauty. The destination of the four living creatures is shown by the wheels, the elements, which the free, formative principle of the divine Spirit appropriates to itself in the creation of the creatures; we see into the soul of nature. The third part of the vision lifts us up to heaven: My thoughts are not your thoughts, etc. (Isa_55:8-9). The firmament, even with its crystal splendour, does not give us the likeness of God. It is the fourth part of the prophetic vision that first lets us see the glory of the Eternal King; we sink down with the prophet before this spectacle, but man bears God’s image, and the Word was made flesh, full of grace and truth, surrounded with the light of the rainbow of grace.”
Eze_1:4-14.—The Fire-Cloud (Eze_1:4) and the Fire-Picture of the Four Living Creatures (Eze_1:5-14)
The Fire-Cloud, Eze_1:4. That which is set in motion in what presents itself to the prophet in vision (and I saw), and must rouse his attention as well as ours (and, behold), is described in the outset by means of the moving cause, viz. דוח םערה, which, by reason of the repeatedly emphasized דוח in what follows, is by no means = םערה (Isa_29:6). דוּחַ, in place of רְוֻחַ, is properly “a drawing together,” in manifold applications, but always with the idea of life in the background, figuratively or in actual fact, which cannot be without significance for the already mentioned fundamental idea of the vision as a keynote,—a keynote which we have pointed out in Ezekiel generally. We might almost translate: spirit of storm. (Umbreit: “The storm announces the approach of the life-producing Spirit, who moved creatively upon the waters, poured His breath into the creatures, and who ever renews the face of the earth” (Psa_104:30). But comp. Jer_23:19. Swiftly and violently, irresistibly devastating! Maldonatus: “Such were the Chaldeans, and harsh besides, cruel, heartless, unfeeling people.”) םערה, of the violent impulse, the dashing, roaring along; in Jon_1:11 םער, of the raging violence of the sea when roused by the storm. (And I saw, viz. visions of God; and, behold, this was specially the vision which I saw.) מן־הצכּון—the article, because of this quarter of the heavens being universally known and standing alone, and perhaps also because to his circle o! hearers and readers under the existing historical circumstances the quarter could not be a matter of question, but was determined by these. At all events, although צָפוֹן from a verb “to hold back,” “to conceal,” “to hide” (צָפוּן, Eze_7:22), might be conjectured to be something mysterious, yet “the idea of the hill of the gods” is not rendered probable by anything here; and Hitzig is under the necessity of paving the way for it in our passage by saying: “As the course of the sun makes the south appear inclined downwards, the north, it is conjectured (!!), lies higher, rises up to heaven with its high mountain chains, Lebanon, Caucasus, etc.” A “sacred quarter of the heavens in the north” (Ewald) is not to be seen in the Bible. Nor are we necessitated to think of the north, as the land of gold of many of the nations of antiquity, by the mere comparison בעין החשמל; and Zec_6:1 sqq. (Herder, Umbreit) belongs still less to this category, since in that passage there is just as much mention of south as of north, and the abode of God is in some quite different place; comp. Eze_1:5 with Eze_1:1. Rather is the fundamental idea of what is concealed justified by the darkness which appears to the senses, alike by reason of the beclouding of the northern heavens, in contrast with the south, which is richer in light and poorer in rain, and also in respect of distance, of remoteness. This natural view of the north is, as is well known, the common one with the poets; but the mediating idea of darkness is also here, where a “great cloud” stands next at least for the outer part of the symbol, without our being compelled on that account to think of the dark holy of holies with the ark of the covenant and the cherubim, and that in a similar way the theophany presents itself here to our prophet; but perhaps for the meaning, the inner sense, we may, with Kliefoth, compare Eze_8:1 sqq., Eze_10:19, Eze_11:23, Eze_43:2, as showing that God comes from the north when He comes to judgment, and, on the other hand, that He comes from the east for salvation and grace; only we must not overlook as the ultimate reason for this the historical situation of Israel, as well as of the prophet and the vision, and consequently it is to be explained with Bunsen: “an allusion to the Chaldeans coming from the north against Jerusalem, Jer_1:14; comp. Eze_26:7.” And therefore the prophet does not need to have been transported in spirit to Jerusalem (Hävernick), “into the temple, where one naturally expects the priest,” for the prophets, as Hävernick even does not deny, assign to the north the Assyrians and Babylonians, that is, “the region pregnant with destiny” (Hengstenberg); from Syria usually the inroad of the Asiatic world-powers was made, because the east side of the holy land was protected by means of the great trackless Arabia Deserta. We shall also certainly have to take into account the relation of Ezekiel to Jeremiah (comp. Introd. § 4), and along with that the parallel of the seething pot, Jer_1:13; Jer_4:6; Jer_6:1. (“Against the north was the coalition of Jeremiah 27., Ezekiel 25. sqq. directed, which gave occasion for Ezekiel making his appearance. The storm from the north drives all the sanguine hopes which were founded on this coalition like withered leaves before it.”—Hengstenberg.) The moving cause manifests its working by means of the phenomenon of a great cloud (Hitzig: “a thunder cloud;” the chariot of God afterwards appearing more prominently), with its far-reaching and compact bulk covering the heavens; but not so much a cloud of a veiling character, as a cloud to serve as a visible sign of the impending judgment, Nah_1:3; Joe_2:2; Psa_97:2; Psa_18:10 sqq. Grotius: “The great host of the Chaldeans, Jer_4:13; comp. also Eze_38:9.”—We are not, with a Lapide, to think of rain, hail, and still less of the arrows of the Chaldeans. The divine judicial character of the cloud is indicated by the well-known metaphor of fire (Deu_4:24; Deu_32:22), here אש מתלקחת—Exo_9:24 (the parallel with Egypt is not unimportant): catching itself mutually (Hithp.), i.e. not merely; formed into a ball, a lump of fire, but at the same time flashing through and through itself, the flashes seizing one another, and as it were kindling themselves on one another. (Polanus: “The fire which consumed the city was in itself, its own sins.” J. Fr. Starck thinks of the camp-fire, and even of the sacred fire which the Chaldeans carried before them!) This fire in the cloud, because unceasingly, “livingly,”6 as Ewald expresses it, “moving hither and thither in it,” is the abiding characteristic kernel of the cloud. Comp. Eze_1:13 sqq. Hence, also, brightness round about it. לו refers to ענן, because אש, although not without exception, is as a rule feminine. The cloud is the subject at present under discussion; and as its size determines the form, so the fire determines its substance, which, while it makes the cloud a fire-cloud, imparts to it also brightness round about. But with this “brightness round about it,” the light, and consequently the well-founded hope of love, grace, mercy, comes to its rights over the alarm-producing fire, cloud, and storm. The illusions of the transgressors and of a dead faith must not be destroyed to the injury of the believers. It is not yet indeed the “cheerful” brightness, as in Eze_1:28, for it proceeds immediately from the fire, but this fire is an abiding, essential one; and the sun pierces through the stormy element of his immediate mode of manifestation, and in its deepest ground the light is God, who is love. Hitzig and Hengstenberg also refer לו to the whole. Why? Storm and brightness do not tally; the fire has brightness of itself (Eze_1:13); thus, in fact, the cloud only remains. According to Hengstenberg, we have certainly to think of a brightness contrasted with the fire(!). The older expositors keep firmly and exclusively by the terrible majesty and glory of the presence of God. In quite an opposite direction, Umbreit: “The light which pours forth the joy of existence on every side; for in the brightness of light life steps forth from its dark fire-ground into manifestation, and unfolds itself in its immeasurable fulness; God said at first: Let there be light.” מתוכה, as מתוך־האש afterwards shows, refers to אש, which is thereby at the same time proved to be feminine. But מתוך־ is not a mere resumption of מתוכה, which, especially as the latter occurs again in Eze_1:5, would certainly be too pleonastic. The contents of the cloud, by way of preparation for what follows, present themselves to the seer in such a form that he uses the comparison as to the effect of the internal fire upon him—כעין החשמל. (“To look like—because the matter in hand is not realities, but only the imperfect forms of realities.”—Hengstenberg.) הַחַשְׁמַל only here, חַשְׁמַל in Eze_1:27, החשמלה in Eze_8:2 with ה paragogic, a word which has been the subject of much comment, perhaps formed by Ezekiel himself (Introd. § 7). [According to Bochart (Hieroz. iii.), it is to be looked upon as a compound of =חשׁ נְחשֶׁת=נְחָשׁ, “brass,” and a Chaldaic word (questionable, however) מְלָלָא, “gold;” while, according to Gesenius, with more certainty (?) it is to be regarded as = נְחשֶׁת קָלָל in Eze_1:7 (Hitzig: this is the Hebrew translation of the word), and a compound of נְחָשׁ with נ thrown off and the syllable מַל “smooth” = “shining;” and thus in the former case it would mean “gold-brass,” in the latter, “shining brass.” Hävernick and Maurer have recourse to the Syriac, in order to get in this way “a metallic product wrought in the fire, and therefore (?) emitting sparks,” which does not at all suit the context here. E. Meier holds it to be a (perhaps dialectic) expansion of כַּתְמַל=חַתְמַל=חַשְׁמַל ׃כֶּתֶם, “pure, solid gold.” Fürst, in the Concordance, explains it as from הֶשֶׁם, like כֶּתֶם, “brightness,” with the termination al affixed: “bright metal;” Keil, according to the analogy of בּרְמֶל and כֶּרֶם, as from חשׁם, “probably to glow, with ל affixed: glowing brass.” That חָשׁם “probably” means “to glow,” is a statement that goes for nothing, and just as unproved is the derivation of the meaning “to be bright,” from כּתַם, although the interchange of שׁ and ת, and of ח and כ, would have nothing surprising in it, for the root כתם, which occurs as a verb only once in the Niphal in Jer_2:22, might there perhaps mean: to be engraved, much the same as: to be recorded, were not this meaning generalized, as Hupfeld (on Psa_16:1) convincingly shows, from the more correct one: to be soiled, stained, which is also proved by the old translations, and which, besides, suits best the antithesis in Jeremiah 2, and if it did not need to support itself on the similarity of the fundamental idea of כתם and כתב (to write). Because כֶּתֶם is gold, to assume for כתם, paid thus for השׁם, a meaning: to be bright, or: to be red-hot, is mere arbitrariness, inasmuch as, if the fundamental meaning: to conceal, to keep safe as a jewel or secret, is incapable of proof from the Arabic, a meaning synonymous to the Hebrew and Aramaic one (to be soiled), viz. to be dark-coloured, lies before us in Arabic, just as it alone corresponds to the usual designation of gold in all languages as the yellow, the dark metal, in contrast with the white silver. Besides, כתם properly signifies: to hold back, which is traced back to a fundamental idea like: to divide, to separate, so that כֶּתֶם, “gold,” might perhaps mean what is separated, as being what is purified, pure, held back. For השׁם Meier seeks to point as a kindred meaning to the fundamental idea: to be firm, strong (hence in Arabic: to be fat, thick, and hard), so that חשׁמל might originally have designated: what is hard, firm, hence: brass, solid metal in general, while it would then have been transferred more definitely to a peculiarly bright brass.] To an impression of peculiar brightness the context of our passage points with indisputable necessity; nor must this brightness be conceived of apart from the fire, since it proceeds out of the midst of it, and כעין ה־ has the more exact definition מתוך האש side by side with it. The question may, however, be asked, whether what is glaringly bright and destructive is to be indicated thereby, or not rather a glory of look that is full of life, which is favoured not merely by the immediately appearing kernel of fire and the picture of the “chajoth,” but also by the ingenious remark of Keil, that in all the three passages חשמל has its reference to Him who is enthroned above. We shall thus be compelled to abide by the view hinted at above on the “brightness round about it,” inasmuch as in the whole vision the “brightness” appears not indeed separated from the fire, but yet distinct from it, although not contrasted with it. [The Syriac translator has simply omitted the difficult word in question here, but at Eze_1:27 and Eze_8:2 he has given a conjectural interpretation: “divine look.” The Chaldee Paraphrase keeps it as it stands. The Sept. and Vulg. translate it by ἥλεκτρον, electrum, which must not be confounded with “amber” (sucinum). Neither can the name be given to this latter from ἤλεκτρον, nor (as Buttmann, Mythologus II., will have it) can the converse be the case, for the colour of amber is of too mild a brightness for it, the comparison of the same with the precious metals may rest on much else, and the meaning: amber, leads to a derivation from ἕλκειν,ἕλκητρον,ἕλκτρον (the drawer, draw-stone), while ἤλεκτρον is derived from ἠλέκτωρ (the beaming sun, ἥλιος, Empedocles so named the element of fire), or at least a more fiery brightness than that of amber was the synonym. The brightness of amber does not certainly correspond sufficiently to the comparison in our verse, where a metal, not precious stones of any kind, is thought of; nor does the transparency of its brightness suffice here. Now the ἥλεκτρον, everywhere mentioned along with gold and silver, was, according to the testimonies of the ancients (see Pape, Greek Lexicon), a natural metallic mixture of three or four parts of gold and one part of silver, which was also artificially prepared. (According to Oken, the “electrum” of the Mountain of Serpents in Siberia is gold, with an alloy of 36 per cent, of silver.) Hitzig, Bleek (Vorles. über die Apokalypse), and others mention the peculiar χαλκολίβανον (Rev_1:15; Rev_2:18), which is said to be compounded of the Greek χαλκὸς and the Hebrew לָבָן (= white-shining brass), but which might also mean “brass from Lebanon” (Ebrard, Peschito, Ethiopic Vers.). The Talmudists explain חשׁמל as from חש, “quickness,” and מל, “rest” (or “speaking” and “silence”). It passed also for the name of an angel with the Rabbins, and in fact for that of Ezekiel’s teacher. (See Leigh, Crit. S. p. 174) It has even been read backwards: למשח, and understood of the Messiah (Calov. Bib. Ill.), who united the divine and human natures in Himself (Maldonatus, Pradus). J. F. Starck compares also the pillar of cloud and fire (Exo_3:2), specially for the exiles!] Usage always employs עין only of things, never of persons. “As the look of chasmal” means, moreover, not merely: as the aspect thereof, as it looks, but this as well: as it, so to speak, looks, looks on us. In the most poetic way, Umbreit, at all events, understands כעין ה־: “the eye of metal, as the same concentrates itself when melting in a look of the greatest brightness (the so-called silver look!); perhaps it was a technical expression of the smelters, possibly compounded of נחשׁ and מלא: fulness of brass, when the brass appears in the fulness of its brightness.” J. D. Michaelis translates: “a great cloud, under which the lightnings flashed through one another, and gilded its edge by the reflection (an aurora round about it), but in the middle it looked like glowing metal in the midst of the fire.”
The Fire-Picture of the Four Living Creatures (Eze_1:5-14)
Eze_1:5. Not only what the prophet sees, but even his seeing itself is something progressive. It is by no means as if Ezekiel had first sketched the outlines, and were now depicting the interior also, for he has reproduced for us in Eze_1:4 alike inside and outside what was first seen, but his seeing itself grows more penetrating, and what looked upon him out of the midst of the fire (hence the repetition ומתוכה), like chasmal looking out of the fire, shapes itself in the progressive advance of the vision to דמות־. Derived as it is from דמה, and cognate with the Sanscrit sama (similis), דמות is not so much: form, as: likeness, similitude, a substantival “like as,” and is used of what is living, but also of what is without life (Eze_1:26).—With respect to the four חיות (not “beasts,” as Luther makes them, following the Vulg.), see what is said in the introductory remarks to Eze_1:4-28. (According to Hofmann, Ezekiel was in this way “to become aware that what he saw was not a thing, but a life. The intention was to represent to the prophet what there is about the presence of Jehovah: the judgment on His unholy people announced itself therein. Creature life, into which the unbroken fulness of the being of God pours itself, in order therein to become a manifoldness of power, serves the eternal God for the purpose of making Himself present to His world.”) Formerly: the judgment of God rushing on, now: how not merely the power of the Chaldeans, against which one hoped at Jerusalem to accomplish everything with human leagues (Introd. § 4, 2) and one’s own prudence, but the whole creation in the entire universe, heaven and earth, is ready to execute this judgment of the living God! This threatening character the vision obtained from its connection with Eze_1:4, and from the circumstance that the chajoth came forth out of the fire (Hengstenberg). But in this way, at the same time, its symbolical character is manifest: life out of fire!—מַרְאָה (Eze_1:1) is “vision,” what is seen (הָזוֹה); מַרְאֶה: how it is seen, hence: “appearance.” As to the plural form מראֵיהן here and in Eze_1:13, and with מעשֵׂהם in Eze_1:16, comp. Ewald, Ausf. Lehrb. § 256; Gesenius, Gram. § 91. 9.—What first struck the prophet as being prominent in the vision, was “the likeness of a man.” (לָהֵנָּה with the full tone.) Likeness to man, where God has made man like God, is just the fulness of the times, Gal_4:4; Php_2:7-8. The angels also assume the ways of man; for man is a microcosm. “All forms of the creature reach in his person a phenomenon of the highest beauty” (Umbreit). At all events, man stands among the living creatures of the earthly world in the first, as in the highest place. In this way, first of all, the impression in general is stated, as Ezekiel received it from the four chajoth. What special feature in them produced this impression in his case, will become clear in the further progress of his description. And just because it will be expressly stated, a limit is drawn against arbitrariness in the application of man’s corporeal form as a rule.
Eze_1:6. Just as, on the one hand, man, i.e. (inwardly considered) what is spiritual, what has spiritual life, characterizes the vision, so, on the other hand, in a more outward respect it is significantly defined by its fourfold character. Not only are there “four chajoth” in all (Eze_1:5), but “four faces” (Eze_1:10) are found “in each, and four wings” (Eze_1:8-9; Eze_1:11; Eze_1:23; comp. Eze_10:8) likewise “in each of them.” If the number 3, as the designation of the true, highest, most perfect being, is the number of God, then must the number 4 represent the conditional, dependent being, which has proceeded from the true being, and be the number of the world, as the sum of all created things. Time and space, the two most general forms of the universe, bear the number 4 in themselves, etc. (According to Bähr, comp. Symb. i. p. 156 sqq.)—להם masculine form, which Hengstenberg here, as in what follows, explains from the masculine name cherubim standing in the background, which, however, here lies as yet too far off. The more probable supposition, as a Lapide has already shown, is the collective אָדָם masc., this being the impression in general of the chajoth. As happens so frequently in looking at the sense, the reference to the grammatical form is let go—פָּנִים and also the dual כְּנָפַיִם: stand as plurals. Some have incorrectly translated פנים form, guise, so that each had only one, and that a human face and head, but had besides a fourfold figure, or expression of countenance, or headornament. No less incorrectly, some have assigned to every face 4 wings, and thus to each of the 4 chajoth 16, which would give a sum total of 64 wings. The Chaldee paraphrast understands just as many faces, and 256 wings in all.
Eze_1:7. Now that we have passed from the faces to the wings, in going downwards their legs (masc. suff.) come into consideration, not merely in the sense of the lower part only, the foot proper, which is distinguished as כף ר־. ורגליהם is either conceived of distributively (Hitzig): and each of their legs was רגל ישרה, without bending inwards of the knee, rising straight up (comp. Eze_1:23), or the dual is to be understood thus: as respects their 2 legs, it was (generically, without reference to the number, so Keil) a leg standing erect. ישר is, what is firm, “does not need to bend, to turn” (Ewald), without joints (Maimonides), without front and back, smooth and symmetrical (Philippson): with which also the calf’s foot agrees. Thus there is nothing of likeness to man in this connection, except the upright carriage in general, which results therefrom, but is not made prominent here. On the contrary, for the sole of the foot, even in special contrast to what is human, the comparison is taken from the beast, from the calf, i.e. the foot proper stood firmly, symmetrically rounded off (עָגֹל), while the human foot is extended lengthwise. (Hitzig makes the circumstance that “they present in no direction a decided front,” as also the “want of distinction” in the legs, parallel with the chajoth “facing towards the four quarters of heaven.” Similarly Hävernick before him: “These feet fulfil the object of being able to move in all directions, without turning round (Eze_1:9); they symbolize the idea of freedom of motion.” The human element of the vision, which in general is prominent, will be strengthened, next to the upright carriage, by the legs also being two in number, which is not indeed stated, but is certainly to be understood. This human element is represented, because of the bestial element as well as in spite of it, by the masc. suffix. As the the lion also—which, according to Bähr, is to come into consideration because of his strength, power, and fearful character—is not mentioned in the detail, the substitution of the calf for the bull (Eze_1:10) may possibly here set the latter also aside, so far as regards the power of generation, just as Hengstenberg takes into consideration “only the representation of cattle, to ward off all heterogeneous ideas.” “Although each has a lion’s face, yet none has a lion’s feet or claws for tearing in pieces, nor those of the eagle, not even the foot of a man.”—Cocc.)—ונצצים masc. is meant, according to Hitzig, also to refer to the cherubim, yet Hengstenberg (because of Rev_1:15) admits that “the reference, in point of fact, is specially to the feet,” and as Gesenius maintains that רגל is masc., although “rarely,” the explanation of Keil is at all events more probable: and the legs sparkled, etc. Hengstenberg’s limitation to the “sole of the foot:” “they were (there, on the sole of the foot) sparkling,” is not forced, although it would apply to the legs also. Philippson: shining like a brazen hoof. (Ewald takes נצצים as “feathers,” as already the Sept., which omits what is said of the sole of the foot, but instead makes the feet “feathered.”)—נחשת, brass, is also in Dan_10:6 masc.; Gesenius: χαλκός, copper. קָלָל, Gesenius: shining; Bochart: polished, burnished; Hengstenberg (with a reference to Rev_1:15), “properly: light [in weight]; but because what is light [in colour] is represented as lighter [in weight] than what is dark, just as what is sharp is represented as lighter than what is blunt, equivalent to: glowing, light brass.” Hitzig grants the possibility of a derivation of “light” [in colour] from “to be light” [in weight], but asserts that קלל is manifestly a substantive in the genitive, possibly from קלה (to burn), meaning the red-hot or smelting furnace, akin to עֲלִיל, a crucible. “The sending forth of sparks refers to the special mission in hand, which is one of wrath” (Hengstenberg). But the comparison with the effect of light brass attributes to them (Hävernick), at the same time, something glorious, according to Umbreit, “imperishable freshness.” (?)—If the faces in general serve to express the quality in view, then, from the fact of there being four of them, this quality is expressly shown to have its sphere in the world; and the four wings in general portray the prompt, rapid dexterity towards the respective sides. (Umbreit: “The living motion and the unceasing vibration of creaturely existence.”) In addition, there is the firmness, the steadiness of the carriage, the sure and certain tread (βοείῳ ποδὶ). Umbreit: “The forcibly-pressed sole of the ox.” A mere symbol of fitness for service, viz. as regards God, although of “any kind of rendering of service (as messengers or ambassadors of God) for men” nothing is said (Häv.). It is the creation glorifying the living God in its ever ready power and fulness of life.
Eze_1:8. For וידו the Qeri reads וידֵי. Hengstenberg, on the other hand, upholds (comp. Eze_10:8) the singular ידוֹ, either: “his man’s hand,” or: “his hand, that of a man,” because of the ideal comprehension of the quaternity in the unity of the cherub. Hitzig. likewise conjectures the singular; the suffix, according to him, pre-supposes (Eze_10:3; Eze_3:21) the genitive אדם. Ewald accepts the Qeri: “and man’s hands,” as also Keil, who declares ו to be an old mistake of the transcriber for י. Häv., Maurer, and before them Kimchi, explain the concise form of the Kethibh by understanding an ellipse, punctuating ויָד, and taking the suffix distributively, thus: and his (each one of the four’s) hands were hands of a man (יְדֵי אָדָם). Keil: “The wings sat accordingly on the shoulders, from, which the hands proceeded.” Hence four wings, and are there not also four hands? and this also because of the four sides? The designation as man’s hands determines nothing as to their number. Comp. on Eze_1:9. Umbreit: “By means of the man’s hands the mention of the bestial appearance is meant to be weakened.” With the “hands” the description will ascend to the “faces;” for just as on occasion of the hands, the “wings,” as we saw, were very suitably mentioned “on their four sides,” so, because the “four sides” are formed by means of the four faces on each of the chajoth, mention may be made of the “faces” as well as of the “wings:” and they four had their faces and their wings (רבע, as is known, from ארבע, “four,” signifies the fourth part, or here: one side of four (Eze_1:17). The emphasizing of the number four down to the minutest detail is to be noted). Häv. connects the last words with Eze_1:9-10 : “and as regards their faces and their wings in the four, their wings were,” etc. Similarly Ewald. It cannot be objected to this, that here the topic is no longer the faces; even in Eze_1:9 the contrary is the case, but still more so in Eze_1:10.
Eze_1:9. But the wings which come into consideration here (comp. Eze_1:11) reach still higher than the faces; a more exact description, therefore, which (as in Eze_1:6) likewise proceeds from above downwards, will have to begin with these wings. There is a going down (Eze_1:7), and a going up (Eze_1:8), and a going down again (Eze_1:11), just as the eye is accustomed to do in such an act of looking. The joining is (with Kliefoth, Keil) to be conceived of in this way: that the right upper wing of the chajoth was joined to the left upper wing of its neighbour at the tip. Hengstenberg: “This pair of wings is stretched upwards, so that the one wing stands over against the other, and is in so far (!) joined to it.” One does not see how this can still be called a joining. The connection of the joining of the wings with the going straight forward, which Hitzig holds to be impossible, is pointed out by Ewald in the words: “The wings of all so firmly interlaced with one another, that all moved straight forward with wonderful coherence.” Comp. for the joining of the wings, Eze_1:11; Eze_1:23, also Exo_25:20, 1Ki_6:27, for the expression חברות אשׁה אל־אחותה, Exo_26:3.—יִסַּבּוּ (Niph. of סבב) shows that it is meant to be a joining of all together, not a joining of the wings of each separate chajoth-form just for itself. That they needed not to turn בלכתן (fem. suff.), when they went (Eze_1:12; Eze_1:17), is of course at once intelligible from the joining of their wings, but is expressed still more strongly (and for this reason the face of each is spoken of) by means of איש אל עבר פניו, i.e. in whatever direction they went they always followed their face. Similarly with על in Exo_25:37.—The change in the gender of the suffixes in this way in one and the same line, makes one almost think that the diversity of the life of creation in this respect is to be characterized in the chajoth.
Eze_1:10. Now comes the detailed description of the four faces. First, the face of a man, which, as being turned toward the prophet, had determined his impression of the vision as a whole (Eze_1:5). Maimonides understood it even of the other three also, and distinguished in these only an expression corresponding to the animals named. Just as the man’s face in front is put without this definition, so similarly the eagle’s face also is not defined more exactly as being the one behind. The definition לארבעתן at the close applies to the man’s face also, and besides, this latter is immediately preceded by the general פניהם. Hengst. claims for it the east side, as being the principal side, for the lion on the right the south, for the ox on the left the north. The position of the eagle behind shows (as against Hengst.) a background pointing higher up. Comp. the introductory remarks to Eze_1:4-28. The right and left of the description may be fixed either with respect to the man’s face, or to the quarter of the heavens (יָמִין, south side, just as שְׁמֹאול, north), or to the prophet. As to the meaning of the faces,—the part of the body which, as may be understood, is capable of expressing more than any other what is characteristic, and that in the way that is most spirited, most in accordance with the idea in view,—see the introductory remarks to Eze_1:4-28. Bähr: The ox (bull), the symbol of the generative, creative power of God; the lion, the symbol of the royal majesty of the Sovereign and Judge; the eagle, the symbol of the divine omnipresence and omniscience; man, the symbol of the absolute spirituality of God, of the divine wisdom. Grotius: Man denoting the goodness, the lion the wrath (punitive justice) of God, the eagle His swiftness to do good, the ox His slowness to wrath. Bochart: The ox the emblem of constancy and firmness; man, of humanity, gentleness, and φιλανθρωπία; the lion, of generosity and strength; the eagle, of vigour, and of the sublimity of a heavenly nature. De Wette: The strength, power, wisdom of God, and His nearness. Umbreit: The reason, sovereignty, creative power, and omnipresence of God. (What becomes of the veto of the second commandment !?)
Eze_1:11. The description, which might now have done with the “faces,” nevertheless repeats them (remaining, as they certainly do, the principal subject),—at Eze_1:8 in moving upwards, now in coming down to the lower parts—along with the wings: ופיהס וכנפיהם, which Häv., Klief., Keil rightly refuse to translate: “and (these are) their faces; and their wings were” (Hengst.), since the clause belongs rather to what follows, as already Ewald has taken it, inasmuch as the faces also were separated (the root-meaning of פָּרַד,—“spread out,” because of the reference to the nearer וכנפיהם) “from above” (מלמעלה, which likewise gives greater prominence to this reference), i.e. were not (à la Janus) on the same head, but on four heads, or rather necks. Ewald: “Both faces and wings not hanging down loosely, but stretched upwards.” In this way an act of worship is depicted in the heads, just as a soaring is intended to be expressed by means of the wings.—With the reference to the wings, by means of which the description goes downwards, there is a return to what has already been said (Eze_1:9), but it is conceived of more definitely, and joined with new matter. Every one (not of the four chajoth, but of what is spoken of in Eze_1:10, viz. the four faces, inasmuch as the description gives what the prophet saw, who, standing before each of the four faces, always beheld two wings, alike on the right and on the left, joined to one another) had two joined, viz. wings: חוברות איש, either belonging to לאיש, or as Keil: איש, an abbreviation for the אשה אל־ found in Eze_1:9. The meaning is clear, according to Eze_1:9. Since, then, the joining is expressed only as regards the four pairs of wings (in all) above, which together represent a square, the pairs of wings lower down are to be conceived of without such connection, each with its neighbour, which would also have no object. With these pairs of wings the chajoth covered their bodies. גְּוִיָּה properly belly, denotes the body in this respect. As this is covered, the conjecture readily suggests itself, that it is conceived of neither as feathered nor as covered with hair, hence not like an animal, but likewise after the similitude of a man. Bunsen: “which served for covering the body, and are to be conceived of as before and behind.” Umbreit: “in order to show their holy fear and reverence.” Comp. Isa_6:2, where, however, this [ne videant] seems to be expressed by the covering of their faces; while the covering of the feet there, corresponding to the covering of the bodies here [ne videantur], symbolizes the profound distance of the creature.
Eze_1:12. The lower part being now quite reached, taking up what has been said in Eze_1:9, their going, their movement is described, but along with the mention of the moving principle. Eze_1:4 (comp. there) רוח סערה, here הרוח, which in any case does not denote the wind. Hitz.: the instinct, which does not suit the human element of the chajoth; but also not: the will or the like (Umbreit: “most unrestricted freedom”), since it is exactly such a movement that is meant to be set aside throughout the whole context. The spirit is conceived of manifestly according to its divine reference and power of influencing, although not as the Holy Spirit or the Spirit of Christ. Comp. Eze_1:20-21. (Hengst.: “The life-breath of God, who dwells in the creature, and leads it according to the laws which He prescribes for it, to the ends which He sets for it.—Num_16:22.”) All quarters of the world are facing them, whether they go backward or forward, to the right or to the left. The facility of movement given in this way is—by means of the fastening of the wings outwardly, by means of “the spirit” (absolutely), i.e. “the spirit of the living creature” (Eze_1:20-21) inwardly—united to the whole.
Eze_1:13. The completed description of the chajoth, going back to Eze_1:5, merely adds what corresponds to the מתוכה of Eze_1:5 : out of the midst of the fire, their appearance was first of all in themselves: like kindled coals (from גָּחַל, to kindle) of fire, burning. Is it primarily as depicting the lightning of the kindled wrath of God (following Psa_18:8)? or is it to be referred specially to the eyes of the chajoth? (Grot.: “after God’s long patience, eager for vengeance.”)—בערות cannot easily be referred with Bunsen to חיות. The accumulation of synonymous expressions is still more unmistakable than the gradation of the same remarked by Häv.; it is rather like a movement from the beginning of the fire to its rising up like flames, and to its breaking forth in lightning (Gen_15:17). לַפִּיד (λαμπάδες, lampas, lamp) is that which sends up light in motion, that which sends forth flame quickly, flickeringly toward us; hence what already resembles lightning. אש may, in accordance with the fiery element of all these comparisons, and where the chajoth themselves come forth from the fire, be looked upon as that to which היא refers. So Keil, Ewald. It can neither refer to דמות, by reason of the meaning, nor to מראה (masc.), for a linguistic reason. Hengst. correctly remarks that the fire appears separated from the living creatures (Eze_1:4). It forms the power that gives the keynote, just as the spirit is the moving principle. And along with this the brightness is emphasized, as in Eze_1:4 also. Comp. there.—לאש and ומן־האש confirm the reference of היא given above. ברק, from to break through, to break forth: lightning, denoting the threatening effect outwards. (Hofm. compares Gen_3:24.)
Eze_1:14. Next we have the appearance of the movement of the chajoth. רצוא ושוב, infin. absol. for the finite verb, here with the noun-subject (Gesen. Heb. Gram. p. 215, Bagster’s edit.). A mere indication of what they did, not a “short description” as well (Ew.). רצוא, from רוּץ=רצא, according to Häv.: an Aramaistic form. Their שׁוּב, however, was no נָסַב, their return (i.e. going back) no turning. Comp. on Eze_1:9; Eze_1:12.—בָּזָק only here, in sound like בָּרָק in Eze_1:11, akin in meaning also, but not identical with it, Häv., Hengst.: “spark-fire;” Klief., Keil: denoting the zigzag of lightning. It is perhaps meant to be an individualizing of the lightning.
Eze_1:15-21.—The Wonderful Wheels upon the Earth
Eze_1:4-14, which contain the first vision which Ezekiel saw, hang directly suspended between heaven and earth; there is need of connection alike with what is above and with what is below. The fire-cloud, as regards the spirit of the storm which impels it, and out of its midst the fire-picture of the chajoth, as regards the principle which mores them, are certainly governed from a higher region, and are no less certainly destined for the earth. It is, in the first place, this latter destination which is furnished by Eze_1:15-21.
Eze_1:15 introduces the second vision in a way similar to that in which Eze_1:4 introduces the first. But the fact that it is said: and I saw the living creatures, and, behold, a wheel, brings into immediate prominence the connection, which what follows will have to bring out in detail and to give the reason for. The wheel shows itself בארץ, which is not to be thought of, with Kliefoth, in the case of the chajoth also, for these, forming as they certainly do the kernel of the cloud, are to be conceived of rather as being above the earth. There is thus for the second vision, in its look towards the earth (and the historical scene of events), a repetition of the idea, which was symbolized at the close by the movement of the chajoth. The simplest, most natural symbolism of this idea, i.e. in reference to earthly affairs, is the wheel, appearing as it does as mere motion, which only waits for the moment (comp. Eze_10:13; Eze_10:2). This is, as regards the idea,7 the connection of the in no wise “disturbing” החיות with אופן; and in accordance with this linking together of the second and primarily earthly vision with the first, that connection is also localized by means of אצל ה־, not = “neighbourhood” (Hitzig), but: beside.—As one wheel is spoken of, so also the chajoth in the vision are conceived of together as a unity; hence the singular suffix פניו. So already the Syriac. Nor are sixteen wheels meant to be indicated, with reference to each of the four faces of each of the four chajoth, but four wheels (Eze_1:16, Eze_10:9), corresponding to the four front sides, the human faces of the chajoth. Each being always between two faces of the separate chajoth on the right and on the left, the four wheels formed an outer square round the four chajoth. First of all Ezekiel had to say, although in general merely, where, in what position as regards the chajoth he saw the wheels; the relative position of “wheel” and chajoth took the precedence, not “the nature of an individual wheel,”—which would be the case, according to Häv., Maurer, Klief., if פניו were to be referred to אופן: “according to its fourfold face,” equivalent to: “with fourfold face,”—for then we should have here already the wheel within a wheel specially mentioned, which comes after in Eze_1:16. As to the meaning of the wheels, comp. the introductory remarks to Eze_1:4-28. How little in this connection the basin-stands of 1 Kings 7 come into consideration, Klief. on Häv. and Keil has pointed out exhaustively (1. p. 91). To refer to “heathen works of art of Babylon,” as Häv. does, explains nothing, while the conception of a throne-chariot rolling along over the earth gives a vivid unity to what goes before and what follows. It is to misunderstand the characteristic of these visions, this predominance of the ideas over everything, when one brings as an objection to such a conception partly the רָקִיעַ of Eze_1:22, partly the chariot not being named. Hengst. indicates very correctly the “impression as a whole” as being that of “a kind of vehicle, in which the Lord took the place of the charioteer, the living creature the place of the chariot, the wheels lowermost, as usual in a chariot.” Züllig, in his pamphlet The Cherubim-Chariot (Heidelb. 1832), fears that “these wheels, standing there detached, might perhaps also some day roll away by themselves, and leave the throne standing,” and therefore adopts the supposition, referring to 1 Kings 7 (like Vitringa before him), of a connection with the wheels, in opposition to which Umbreit: “the prophet was in spirit for the spirit, but not for the eye.”
Eze_1:16. The general is followed by the special.—Make, not: the material of which, but: the way in which they were made, added to the appearance, because we are dealing here not with what is living—כעין, comp. on Eze_1:4.—תרשיש, “the chrysolite, which with the ancients undoubtedly had a yellow colour” (Bähr, Eze_10:9). “Probably of clear fire” (Hitzig). Perhaps from Tartessus, a Phœnician possession in Spain (similarly אוֹפִיר, for gold of Ophir). But whether is it so named because from thence, or on account of its solidity? The probable root, תָּרַשׁ (not רָשַׁשׁ), means, according to the Arabic: to be hard, solid (comp. תִּרְוָה תָּרַז); the word formed by doubling the third radical, as so frequently, means a fortified place, fortress. Spain is, however, rich in precious stones. It is said to be the modern topaz (gold-topaz), which commonly has small four-sided columns, whose surfaces are again divided into two, and which also appears bluish and quite white; according to Hengst. the jasper, which, however, has mostly a beautiful red, and also a brown and green colour. The chrysolite is pistachio-green, beautifully transparent and shining. That they four had one likeness, i.e. that the wheel apparently alike was found with all the four chajoth, explains the plural of the wheels as being four, but also how the same could before be conceived of as one, when a general statement was made.—לאדבעתָּן may also be referred to דמות; Keil: “All four had one sort of shape.” Comp. Eze_1:8. Appearance and make are repeated, as it is the latter especially that now comes to be spoken of: not for the purpose of expressing superfluously a second time the likeness of the wheels, as Ewald (and before him Sanctius): “the one and the other of the foresaid four,” or as Umbreit: “coinciding as well in their relation,” but as Bunsen and the most: “each one consisted of two wheels, which intersected each other at right angles;” “double wheels, the one set into the other” (Hengst.). Cruciform! Such a construction had the effect—
(Eze_1:17) That they could go in all four directions (Grotius: the dispersion of the Jews into all the four quarters of the world, Isa_43:5-6) without turning. Comp. Eze_1:8-9; Eze_1:12. The fem. suff. lets the reference to the chajoth peep through here also, so that the wheels, as already from the commencement in Eze_1:15, are conceived of throughout along with the chajoth, and as determined by them. Hence first בלכתם, and at the end בלכתן. It is certainly to be noticed that in the description of the chajoth the masc. gend. has its turn, and with the wheels the fem. gend. As in the former case the human element predominates, so in the latter the connection with the chajoth; and this the more necessarily, as the wheels are here described by themselves.
Eze_1:18 concludes this description in parallel terms with the chajoth of the vision, וְגַבֵּיהֶן וְגֹבַח alliteratively: “height,” in the sense of sublimity, first of all characterized the rings of the wheels. What the wings were in the chajoth, that the גֹּבַח was in the wheels; as in the former fire and the like, so in the latter fearfulness; lastly, to the faces of the chajoth corresponded the eyes round about, where we are to think of the nails glancing like eyes. (Instead of גביהן we have now גבתם. Ewald for the latter: spokes? 1Ki_7:33. J. D. Mich., according to another punctuation: “could see, for the felloes of the four wheels were quite full of eyes.”) The face has its life plastically in the eye. Häv.: “the most beautiful evidence of the power of life.” With the fearfulness (Keil) the being full of eyes has as little to do as it has with intelligence and wisdom (Häv.), or with the circumstance that “on the power of nature everywhere the stamp of reason is impressed” (Hengst.). But perhaps we have in this way represented to us—visible, of course, it could not be made—the idea of the “spirit,” how it moved the living creatures; as will also be immediately explained in detail.
Eze_1:19. Mention was already made in Eze_1:17 of the movement of the wheels by themselves, although not without relation to the chajoth, comp. there; now their relation to the chajoth is spoken of in detail. Umbreit: “The wheels stand beside the living creatures, but when the latter move, the former must of themselves follow the impulse.”
Eze_1:20 : על, not “weaker,” for אֶל (Häv.); but the מעל going before has an influence, as being the last mentioned and most significant direction, and it is therefore again adopted. The LXX. have, instead of על, read עָב, “cloud-darkness”!—הרוח is the spirit of Eze_1:12, as it is also expressly called; but the chajoth are gathered up in the unity of the singular רוח החיה :חיה. Eze_1:21, comp. Eze_1:22, where certainly it cannot be taken otherwise. Hence neither: the living spirit (or wind), nor: breath of life, living soul, nor: spirit of life, principle of life, nor even: the spirit of the living creatures. The repetition of the description not only depicts to us the simultaneous movement, but lays emphasis on this simultaneousness, and quite peculiarly on the circumstance, that the simultaneous movement is based on there being one spirit (כי): whither the spirit of the chajoth went, just thither went the spirit in the wheels, which was identically the same. Bunsen encloses in brackets as a gloss the words: thither was the spirit to go. Hengst.: “if the spirit impelled to go thither, then the wheels were lifted up,” etc. Klief.: “whither the wind stood to go, thither they went (having the wind for going, i.e.) under the wind, driven by the wind.”(!)—At Eze_1:21, in connection with the repetition of the simultaneousness of the movement of chajoth and wheels, and as an important preparation for Eze_1:24-25, the new element of rest is added; it was hitherto, of course, only motion.
Eze_1:22-28.—The Heavenly Enthroned One
After Eze_1:15-21 have connected the first vision with what is below, with the earth, the whole vision of glory is now (Eze_1:22-28) completed in this second vision by connecting it with what is above, and thus receives a heavenly conclusion. “Now comes the culminating point of the theophany” (Häv.). Eze_1:22 : It was not heaven, it was only something like it; and this is strongly emphasized; hence ודמות (comp. on Eze_1:4) put first. But not as Hengst.: “the likeness of a vault,” in a genitive relation; the latter is an explanatory apposition (Keil).—רקיע, an expanse, without the article; J. D. Mich.: “a floor!” (from רקע, to push, to stamp, to beat flat, to extend, to stretch), from Genesis 1 onwards a technical term for the firmament dividing what is above from what is below, but which, as the atmosphere of the earth, remains in the background. In this way the transition to the heavenly enthroned One is indicated. Comp. Eze_10:1.—החיה, comp. on Eze_1:15; Eze_1:20. כעין, comp. on Eze_1:4.—הקרח הנורא: the article, because of סַפִּיר being universally known (from סָפַר, “to make smooth”), from its likeness to ice: the crystal. The pellucid transparency is the point of the comparison (Exo_24:10; Rev_4:6). The dazzling clearness and purity is the occasion of the epithet fearful. (“The crystal is designated as fearful, because it excites awe by its splendour, in which that of the Creator is reflected. Fearfulness had also already, Eze_1:18,; been attributed to the wheels. There the comparison is with the chrysolite, here with the crystal.” Hengst.) Keil also remarks that it was not the vault of heaven that was over the heads of the chajoth,—it neither stretched over them, nor did it even sink down over them, but that it was merely a covering like it, looking fearful as the crystal, that appeared; Ewald: “no ordinary chariot-frame” (comp. Eze_1:11). (“Stretched out, a standing expression for the relation of heaven to earth, Isa_40:22; Isa_42:5; Isa_44:24; Jer_10:12. We have here a mere over, not that the heads supported it; they are not at all immediately under the vault, for the wings project above them [Eze_1:19; Eze_1:23].” Hengst.)
Eze_1:23. Now הָרקיע, viz. the forementioned. Under it were the wings of the chajoth straight (comp. on Eze_1:7), raised aloft, standing erect. The legs down, the wings up, a firm, imposing attitude.—Since, according to Eze_1:9; Eze_1:11, one wing was joined to the other wing, the four chajoth may be taken together in pairs for the representation, but not that every two wings downwards (Kliefoth), analogous to the connection above, likewise covered each other as neighbours; but the representation is rather an intentional and impressive repetition, in order, as a preparation for what follows, to portray solemnly the covering of the bodies (comp. on Eze_1:11). According to Hengst. the representation is meant to express merely: every separate cherub, so that without it the sense might be, that only one (“one had two which covered him”) had two wings covering his body. (?) More correctly Keil: להגה corresponds to לאיש, analogously to the לאחת להם of Eze_1:6. Ewald supplies after the first להנה (quoting Isa_6:2), פְּנֵיהֶם. In opposition to this, Hengst. rightly remarks: “The tips of the wings (of the pair of wings serving for flight) reach along to the vault. For support they are not adapted, and particularly for this reason, that the wings (Eze_1:24) make a loud noise, and are therefore in free motion; and further, because upon occasion they are let down. The wheels also do not support the chariot. The local proximity seems only to indicate the connection between the several provinces of creation, is meant to represent the creation as a united whole.”
Eze_1:24. Not less vividly than the covering of the under part is the movement in the upper part (hence קול־כנפים) depicted, and that as a loud, powerful one (comp. Eze_1:14). “Hitherto the prophet was describing only what he saw, now also what he heard” (J. H. Michaelis). The quickening influence of the “spirit” gets here as its expression the noise (voice), Eze_10:5. Do they show in this way a “longing to fulfil their mission, and that consequently the time of this fulfilment draws near” (Hengst.)? Calvin makes the command in this voice bring about the movement of the wheels corresponding to the living creatures. The comparison is a threefold one: (1) as the noise (voice) of many waters, Eze_43:2 (Rev_14:2; Rev_19:6); Isa_17:12-13; (2) as the voice of the Almighty, which may mean the thunder, as also every other similar manifestation of God (Rev_14:2; Rev_19:6; Psa_29:3 sqq.); (3) noise (voice) of tumult (הֲמֻלָּה, of the sound which is produced with lips brought together and closed, “to hum;” a dull, confused noise, Jer_11:16), as the noise (voice) of an host. (Arbitrarily and strangely, J. D. Michaelis: “as the rushing of a waterfall, as a thunder of the Most High, their words, as the voice of a whole army;” and in connection therewith he remarks: “just such a representation, as when in Homer Mars cries [only in Hebrew it is no god, but merely a team of the thunder-chariot of God], and so cries as if 10,000 men cried at once. I do not look upon Ezekiel in other respects as a beautiful writer, but every one certainly must find the picture here beautiful, and still more so with the distinction between God, of whom it is somewhat unworthy, and the draught beast before His thunder-chariot.”) The “voice” (the sounding קוֹל), however, which Ezekiel hears in this way, accompanied the movement of the chajoth, with which also that joining of the wings in Eze_1:9 took place; for when they rested (Eze_1:21) they let down their wings (Piel).
Eze_1:25. This remark with respect to the resting of the chajoth enables us to form a conjecture as to what determines their resting; for as regards their motion the already repeatedly mentioned “spirit” might suffice. The “noise of their wings” also, especially where it was represented as “like the voice of the Almighty,” admonishes us to listen higher, as indeed the “expanse” (Eze_1:22-23) even must direct our looks upward. “And there came a voice,” etc. (J. D. Mich.: “Above the floor which was over their heads it thundered.”) In this way our conjecture is verified, what we had to expect as following up what goes before is realized. There is no statement here as to the quarter from which the loud sound came which was heard during the motion of the wings, as Keil maintains. It is a “voice” also which comes, but the circumstance that “it came” (ניהי) depicts something making its appearance suddenly, so that, the vision up to the last brings before us an occurrence of an exceedingly stirring character (comp. introd. remarks to Eze_1:4-28).—In their standing (now equivalent to: when they stood, when their motion ceased at the voice) they let down their wings (which were of course raised when they walked or rose up from the earth, Eze_1:19 sqq.), which is repeated verbatim from Eze_1:24, not, however, “in order to round off this subject” (Keil), but in order now at the same time to explain it to us as respects its cause. (“A voice issues from above the vault, which yet for a time puts a restraint on the impetuosity of the instruments of the divine wrath.” Hengst.) Although in what follows we are to reach a goal hitherto aimed at, mention may well be made here even of grace charging the judgment in general to stand still.—The letting down of the upper wings corresponds to their covering themselves with the lower wings. As the latter represents in general reverential distance, and that of the creature when in motion, so the former represents in particular their most submissive silence, their deep reverential rest before the only living God, as soon as His voice is heard, Psa_76:9; Psa_46:7; Psa_46:11. (Umbr.: “Is this not, in short, an allusion to the death of the creature? It is the voice of Him who kills and makes alive.”)
Eze_1:26. וממעל, the strongest expression for: above; “the highest Object in the vision” (Hengst.) is meant to be expressed.—סבִּיו, from סָפַר, to make smooth, shining, that which gives forth light. “It cannot be decided whether the ancients gave this name to a sky-blue, or dark blue, or violet stone” (Bähr). Hengst.: “on account of the heaven-like colour, Exo_24:10, where the whiteness or bright lustre of the sapphire stands in connection with the purity of the heavens, and denotes the infinite eminence of God’s dominion over the earth with its impotence, sin, unrighteousness.” Hitzig: “The sapphire of the ancients is our lapis lazuli, as in Exo_24:10 an opaque stone, and on account of the light blue colour of the heavens, a blue one.” (J. D. Mich.: “The throne had thus the colour of the pure heaven which is above the clouds; beneath it all that is gloomy, or fire and lightning, the throne itself bright and pure, heaven-like blue.”) The sapphire is perfectly transparent; at all events, it is on account of its bright lustre that it is taken as a comparison. The beautiful blue colour is merely incidental. But it is more worthy of notice how Ezekiel, where the Most High is in question, as already at Eze_1:22; Eze_1:24, so especially here, repeats and emphasizes in the strongest way the merely analogical, purely emblematic character of his representation; דמות ,בְּ three times, and yet again בְּ. As in the case of the chajoth what first made its appearance was “the likeness of a man” (Eze_1:5), so here it is said, the likeness as the appearance of a man (Dan_7:13). Comp. on Eze_1:5. The human element is thus up to the end, just as on the other hand the fiery element is throughout, characteristic of the vision. (Comp. introd. remarks to Eze_1:4-28.)
Eze_1:27. וארא, as in Eze_1:15 and Eze_1:4; parallel to ואשמע, Eze_1:24.—בעין חשמל, comp. on Eze_1:4.—There is thus also a retrospective reference to the fire-cloud, viz. by means of what formed the climax of its impression. But farther, the “chasmal-look” effects the transition from the human element of Him who sits upon the throne to the other side of His appearance, in order, finally, however, in a manner corresponding to the first human impression, to bring, about the conclusion at the culminating point of the whole. The intermediate term betwixt “as the appearance of a man” and as the appearance of fire, etc., is thus the bright lustre of the chasmal, as was brought out on Eze_1:4; and brightness also will, as we shall see, form the medium of transition at the close. בֵּית־לָהּ סָבִיב, belonging most naturally to =בְּמַרְאֵה־אֵשׁ as the appearance of fire, of a house round about it, i.e. of a fire which takes the shape of a house enclosing round; Hitzig: “which has an enclosure round;” Hengst.: “a house round about it, i.e. which is enclosed round, in order to indicate the extent of its burning.” Perhaps also it is meant in this way to depict a fire that is hemmed in. To refer לה to דמות בםא, in Eze_1:26, lies too far off, and gives no sense; and there is just as little in favour of translating בית־לה by: “within the same,” for which certainly the expression is מִבַּיִת לְ. We have to go back in thought to the fire-cloud in Eze_1:4. (Ewald makes out of בית something white, clear, בֵּיץ [?].) In this way mention is made generally of the brightness of light and the form of fire, i.e. of two different things.—There follows the application to Him who sits upon the throne, alike in an upward and in a downward direction. ו is explicative. The loins come into consideration, because He sits. As, then, from the appearance of these, looking downwards, the prophet says: I saw as the appearance of fire, there must remain self-evidently (and Eze_8:2 puts it beyond doubt) for the upwards the brightness of light, which is not expressly added for this reason, because it is understood of itself after the separation and application of the fire, because, farther, “as the look of chasmal” had been the first thing which was spoken of before mention of the “as the appearance of fire,” and because the “brightness” is mentioned in a way thoroughly sufficient in Eze_1:28. לוֹ refers, without doubt, expressly to Him who sits upon the throne; comp. on the other hand, on Eze_1:4, from which the words are borrowed. The brightness must accordingly be understood as being above, round the upper part of the body. On the other hand J. D. Mich.: “Like glowing metal inwardly, encircled round and round with fire, so the upper part of the body; the lower part of the body like fire, which produced a reflection round itself, and the reflection looked like a rainbow.”
Eze_1:28. The bow is that in the cloud, hence, as is also indicated still more definitely, the rainbow, whose meaning is fixed from Gen_9:13 sqq. onwards. We might almost describe the substance of the whole vision physically as a thunderstorm, which melts away in a rainbow, in which case the significance of this latter natural phenomenon in Holy Scripture throughout might be the thought in view. Thus simple, after all, is the tout ensemble, with all its complication in detail. But perhaps the mention of the cloud refers back likewise to Eze_1:4, just as the manifold retrospective references to the commencement of the vision are characteristic of its rounded close. The fire-cloud is changed, by means of the sun-like brightness round about Him who sits upon the throne, into a bearer of the bow of peace and of the covenant, the token of grace after and (springing) out of judgment. In this way the gospel and Christ break through, as in a grammatico-historical way exegesis even may expound the letter (Rev_4:3; Rev_10:1). “From the north the vision appears to Ezekiel, but in the rainbow it vanishes from him; for he is to prophesy of judgment and ruin first, but of grace and everlasting salvation afterwards” (Kliefoth). This harmony of the vision, as it appears in the tout ensemble, and in the detail, and entirely confirmed as it is by the remainder of the Book of Ezekiel, is obliterated, if the rainbow is to signify nothing but “royal dignity,” or is to come into consideration as the “most beautiful picture,” i.e. on account of the beauty of its colours, to which, however, according to Hitzig, there is no second reference. J. D. Mich, asserts that the reflection, like a rainbow, is drawn from the smelting-furnaces of the precious metal, that when silver is smelted, there shows itself, at the moment of the separation of the vitrified dross, lead, or the like, over the pure, glowing metal something resembling a rainbow (the silver-gleam, comp. Umbr. on Eze_1:4). But Häv. also passes by the main thing, when he limits the human form, celebrating as it does its heavenly manifestation in brightness generally, and such a brightness as this, to a divine condescension for the prophet merely.—Keil, Klief., Hengst., Hitzig, and others, because of Eze_10:4; Eze_10:19, confine הוא to the appearance of Him who sits upon the throne, including the veil of light, but “excluding the throne and cherubim.” Comp. introd. remarks to Eze_1:4-28, where already it is brought out, that the application which is made of our vision in Ezekiel 10 must not be permitted to influence the interpretation of the much more general contents of Ezekiel 1. This only may be said: The vision of glory in Eze_1:26 sqq. likewise points to His Deity itself, which still infinitely transcends all His glory in the creature and its impending glorification upon earth (pp. 39, 40). Hence also דמות בבוד־. “Strictly speaking, the prophet conceives of the δόξα τοῦ κυρίου as in itself so sublime that it cannot be described; it is a reflection, which only suggests the reality” (Häv.). בבוד(see as to the meaning p. 40), linguistically from בָּבַד (בָּבֵד), to be “drawing together,” “drawing down,” “heavy.” This fundamental idea is in itself one derived from the senses, and even where, by transference to human relations, it becomes a metaphysical one, something abstract, like gravis, gravitas, pondus, βαρύς (comp. 2Co_4:17, βάρος δόξης), and means intellectual weight, importance, significance, it rests on real power, as money-power (riches), or high position, etc., without בבוד, on this account being=riches or royalty; rather does it continue to be the weight which one is able to put in the scale on the ground of such power.
If in consequence of this a nimbus gathers round the possessor of the power, because power adorns itself as readily as it is wont to be adorned through recognition and service on the part of others, it is natural that, for the purpose of expressing the weight of him who is powerful, and in order to represent, to give visibility to this power, the idea of brightness, splendour, greatness, dignity, respect, renown may enter, without בבוד itself having this meaning radically. Thus it is used κατ̓ ἐξοχήν of God’s showing forth of His power, of His manifestation and presence (the “Shechinah,” according to Jewish terminology), where the thought of the principal sphere of His manifestation, viz. the bright heavens, also exerts its influence; but the בבוד יי׳ is, according to the fundamental idea of the word: the power of life belonging to God, in light that is invisible for man, except in that reflected splendour which adorns the creatures, man pre-eminently, but also the whole creation of God in genera!: God’s sovereignty in glory, as it belongs to Him alone.—ואראה, comp. on Eze_1:1. The close of the vision. At the same time we have set before us the impression which it produced in the prophet’s case, its immediate, first result. Hengst.: “He falls down before the majesty of God in His wrath.” Häv.: “Although Jehovah did not suffer to be wanting tokens of His grace and love, yet he could not bear to look upon His glory.” Hitzig: “He is thrown down in a state of unconsciousness.” Keil: “Having fallen to the ground before the terrible revelation of the glory of Jehovah under a feeling of his own impotence and sinfulness.” (Luk_5:8.) [“In the first place: because of the extraordinary vision, and from astonishment thereat. Secondly: from fear and humility; for if the seraphim veil their face before God, how should not mortal man fall to the earth when he sees the glory of God? Thirdly: in adoration of God” (a Lapide).] It is an overpowering impression, hence the power of God shown in the בבוד יי׳ (comp. on the other hand Isa_6:5), quite corresponding to the fundamental idea. Eze_3:23; Eze_43:3; Dan_8:17-18; Dan_10:7 sqq.; comp. especially Mat_17:6 (Act_9:7-8); Rev_1:17.—ואשמע, now something else than in Eze_1:24; but the “voice” was that of Eze_1:25. In this way a transition is made to what follows. “He says, however: of one that spake, and not of God, because, lying upon his face, he could not see and recognise the speaker. Act_9:4 sqq.” (a Lapide). As is clear otherwise from the context, the falling down and hearing, like all that has preceded, are to be conceived of within the sphere of the vision.
Additional Note on Eze_1:4-28
[To gather up now the leading features and symbolic purport of this wonderful vision, we can easily perceive that the groundwork of it was derived from the patterns of divine things in the most holy place in the temple; yet very considerably modified and changed, to adapt it to the present occasion. Here also there is the throne of the divine Majesty, but not wearing the humble and attractive form of the mercy-seat; more like Sinai, with its electric clouds, and pealing sounds, and bursting effusions of living flame. Here, too, are the composite forms about the throne—the cherubim with outstretched wings touching each other; but instead of the two cherubic figures of the temple, four, each with four hands, four wings, four faces, looking in so many directions, doubtless with respect to the four quarters of the earth toward which the divine power and glory was going to manifest itself. These four are here further represented as peculiarly living creatures, full of life and motion, and not only with wings for flight, but wheels also of gigantic size beside them, revolving with lightning speed, and all resplendent with the most intense brightness. The general correspondence between what Ezekiel thus saw in the visions of God and what was to be found in the temple, indicated that it was the same God who dwelt between the cherubim in the temple, and who now appeared to His servant on the banks of the Chebar; while the differences bespoke certain manifestations of the divine character to be now at hand, such as required to be less prominently displayed in His ordinary procedure.
1. That He appeared specially and peculiarly as the God of holiness; this, first of all, was intimated by the presence of the cherubim. For here, as in the temple, the employment of these composite forms pointed back to their original destination in the garden of Eden, to keep the way to the tree of life, from which man had been debarred on account of sin; ideal creatures, as the region of pure and blessed life they occupied, had now become to men an ideal territory. Yet still they were creatures, not of angelic, but of human mould; they bore the predominant likeness of man, with the likenesses superadded of the three highest orders of the inferior creation (the lion, the ox, the eagle). “It is an ideal combination; no such composite creature as the cherub exists in the actual world, and we can think of no reason why the singular combination it presents of animal forms should have been set upon that of man as the trunk or centre of the whole, unless it were to exhibit the higher elements of humanity in some kind of organic connection with certain distinctive properties of the inferior creation. The nature of man is immensely the highest upon earth, and towers loftily above all the rest, by powers peculiar to itself. And yet we can easily conceive how this very nature of man might be greatly raised and ennobled, by having superadded to its own inherent qualities, those of which the other animal forms here mentioned stand as the appropriate types.”—“These composite forms are here called הַיּוֹת, for which the Septuagint, and John in the Apocalypse, use the synonymous term ζῶα, living ones. The frequency with which this name is used of the cherubim is remarkable. In Ezekiel and the Apocalypse together it occurs nearly thirty times, and may consequently be regarded as peculiarly expressive of the symbolical meaning of the cherubim. It presents them to our view as exhibiting the property of life in its highest state of power and activity; as forms of creaturely existence, altogether instinct with life. And the idea thus conveyed by the name is further substantiated by one or two traits associated with them in Ezekiel and the Apocalypse. Such, especially, is the very singular multiplicity of eyes attached to them, appearing primarily in the mystic wheels that regulated their movements, and at a later stage (Eze_10:12), in the cherubic forms themselves. For the eye is the symbol of intelligent life, the living spirit’s most peculiar organ and index; and to represent the cherubim as so strangely replenished with eyes, could only be intended to make them known as wholly inspirited. Hence, in Eze_1:20, ‘the spirit of the living creatures’ is said to have been in the wheels; where the eye was, there also was the intelligent, thinking, directive spirit of life. Another and quite similar trait is the quick and restless activity ascribed to them by Ezekiel, who represents them as ‘running and returning’ with lightning speed, and then by John, when he describes them as ‘resting not day and night.’ Incessant motion is one of the most obvious symptoms of a plenitude of life. We instinctively associate the property of life even with the inanimate things that exhibit motion—such as fountains and running streams, which are called living in contradistinction to stagnant pools, that seem comparatively dead. So that creatures which appeared to be all eyes, all motion, are, in plain terms, those in which the powers and properties of life are quite peculiarly displayed; but life, it must be remembered, most nearly and essentially connected with God—life as it is or shall be held by those who dwell in His immediate presence, and form, in a manner, the very enclosure and covering of His throne—pre-eminently, therefore, holy and spiritual life.”8
2. But this idea of holy and spiritual life, as connected with the presence and glory of God, was greatly strengthened in the vision by the fervid appearance, as of metallic brightness and flashes of liquid flame, which shone from and around all the parts and figures of the vision. It denoted the intense and holy severity in God’s working, which was either to accomplish in the objects of it the highest good, or to produce the greatest evil. Precisely similar in meaning, though somewhat differing in form, was the representation in Isaiah’s vision (Ezekiel 6), where, instead of the usual name cherubim, that of seraphim is applied to the symbolical attendants of God—the burning ones, as the word properly signifies—burning forms of holy fire, the emblems of God’s purifying and destroying righteousness. Hence their cry one to another was, “Holy, holy, holy, is the Lord God of hosts.” And in token of the twofold working of this holiness, it was by the application of a burning coal to his lips that the prophet, as the representative of the elect portion of the people, was hallowed for God’s service, while in the message that follows, the ungodly mass are declared to be for burning (as the word literally is in Eze_1:13). The same element that refined and purified the one for God’s service, was to manifest itself in the destruction of the other. And it is this also that is symbolically taught here by the dazzling light, the glowing embers, and fiery coruscations, with which all was enveloped and emblazoned. It made known God’s purpose to put forth the severer attributes of His character, and to purify His Church by “the spirit of judgment and by the spirit of burning.”
3. Even these fiery appearances, however, in the cherubim and the other objects of the vision, did not sufficiently express what was here meant to be conveyed; and, therefore, to make out the idea more completely, wheels of vast proportions were added to the cherubim. The prophet would thus render palpable to our view the gigantic and terrible energy which was going to characterize the manifestations of the God of Israel. A spirit of awful and resistless might was now to appear in His dealings; not proceeding, however, by a blind impulse, but in all its movements guided by a clear-sighted and unerring sagacity. How striking a representation did such a spirit find for itself in the resolute agency and stern utterances of Ezekiel! In this respect he comes nearest of all the later prophets to Elijah.
4. Finally, above the cherubim of glory and their wonderful wheel-work was seen, first, the crystal firmament, and then, above the firmament, the throne of God, on which He Himself sat in human form—a form, as here displayed, beaming with the splendour of heavenly fire, but, at the same time, bearing the engaging aspect of a man, and surrounded with the attractive and pleasing halo of the rainbow. In this shone forth the mingled majesty and kindness of God—the overawing authority on the one hand, and the gracious sympathy and regard on the other, which were to distinguish His agency as now to be put forth for the reproof of sin among the covenant-people, and the establishment of truth and righteousness. The terror which the manifestation was fitted to inspire, was terror only to the guilty, while, for the penitent and believing, there was to be the brightest display of covenant love and faithfulness. Especially was this indicated by the crowning appearance of the rainbow, which, from being the token of God’s covenant with Noah, in respect to the future preservation of the earth, was like the hanging out from the throne of the Eternal of a flag of peace, giving assurance to all, that the purpose of Heaven was to preserve rather than to destroy, and to fulfil that which was promised in the covenant. Even if the divine work now to be carried forward in the spiritual world should require, as in the natural world of old, a deluge of wrath for its successful accomplishment, still the faithfulness and love of God would be sure to the children of promise, and would only shine forth the more brightly at last, in consequence of the tribulations which might be needed to prepare the way for the ultimate good.
Such, then, was the form and import of this remarkable vision. There was nothing about it accidental or capricious; all was wisely adjusted and arranged, so as to convey beforehand suitable impressions of that work of God to which Ezekiel was now called to devote himself. It was substantially an exhibition, by means of emblematical appearances and actions, of the same views of the divine character and government, which were to be unfolded in the successive communications made by Ezekiel to the covenant-people. By a significant representation, the Lord gathered into one magnificent vision the substance of what was to occupy the prophetic agency of His servant, as in later times was done by our Lord to the evangelist John, in the opening vision of the Apocalypse.—Fairbairn’s Ezekiel, pp. 30–34.—W. F.]
DOCTRINAL
1. Thus God provides a helper for His servant Jeremiah, in a sphere where the latter, for far more than thirty years, has called without ceasing, with small result. But it was no small relief, that Jeremiah at Jerusalem heard the Holy Spirit assenting to and coinciding with him from the exile. Thus the truth was confirmed by the mouth of two witnesses (after Calvin). “Let every one, therefore, do what belongs to his office, and God will doubtless raise up others, if it is necessary, to help us. Thus he associated with Joseph, who took Christ from the cross, Nicodemus.” (Ludw. Lavater.)
2. “As Ezekiel here, at thirty years of age, sees the heavens opened by a river, so Jesus, according to Mat_3:16; comp. with Luk_3:21” (Hengst.). “As a type of Christ, who at thirty years of age came for baptism. … The priests entered on their office at the same age; John the Baptist began at thirty years of age the preaching of repentance” (Jerome). Comp. however, Introd. § 3, and the exeg. remarks on Eze_1:1.
3. Herein is shown the inestimable goodness of God, in that He raised up the prophet for Himself as it were out of hell; for Babylon was like the deepest abyss, and from thence must the voice of the retribution, as well as of the grace of God, sound forth. Thus the light breaks forth from the blackest darkness, and, at the same time, to the shame of the Jews, who had despised the voice of so many prophets (after Calvin). “God calls the land of Canaan His own land; in that land He had a house and people, to whom He had given it as an inheritance. And now, when He began to lead the people forth from it, He yet did not forsake them, but went as it were with them into the exile, and gave them, even in the midst of the heathen in an unclean land, prophets who, like Daniel and Ezekiel, saw the greatest things,—a thing which has no longer happened to the Jews scattered over the earth after the last destruction of the temple; for prophecy departed from them. But Christ’s disciples preached the gospel: which they, however, despised, and, in this way, turned the Spirit of God out of the synagogue. Where God is, there is vision, i.e. revelation by means of His word: there He dwells, where His word is loved and believed; there is the sanctuary (Eze_11:16), which the time approaching was to show, when He would march along in the wilderness (Psa_68:7), i.e. would have His kingdom among the heathen in the whole world” (Cocc.).
4. “Although a thousand heavens were to open, what piercing look would reach as far as the glory of God? How small the sun appears, and yet it is so much greater than the earth! And then the rest of the stars! And so, when He opens the heavens, God must, at the same time, give His servants new eyes. The eyes of Stephen, therefore, were doubtless enlightened with unusual power, so that he could penetrate in vision beyond what mere man was able to do; and so also, at the baptism of Christ, John the Baptist was raised above the clouds” (Calvin).
5. He says at Eze_1:3 that God’s word came to him; and thus God alone is to be heard, and the prophets for no other reason than this, that they cause us to hear God’s word. Every doctor of the Church must first be a scholar, every teacher first a hearer. God must retain His rights as the only Guide and Teacher. The prophets, where they demand audience of us, demand it only for God’s word (after Calvin). “The prophet is to be distinguished essentially from the later scribes and disciples of the Rabbins. In his case it is not said: it stands written, or: such and such a master speaks, but: thus hath Jehovah spoken, or: the word of Jehovah came unto me, and the like. The true prophets are ‘taught’ not of a human master, but of Jehovah (Isa_50:4)” (Oehler).
6. This order: visions of God first (Eze_1:1), and then Jehovah’s word, has its significance for biblical prophecy. Comp. Eze_13:2 sqq., where the false prophets prophesy without having seen. The prophet is certainly one who gives expression to something which he has seen, just as Oehler correctly defines internal vision as being the psychical form of prophecy; hence also the designation “seer” (חֹזֶה poetic, more solemn than the more usual רֹאֶה), and the circumstance that Isaiah (Eze_2:1) “sees” the “word”; comp. Amo_1:1; Hab_1:1; Hab_2:1.
7. The section, Eze_1:1-3, is meant to contain “an exact description of the state of prophetic inspiration or ecstasy” (Häv.) in its threefold operation with a single cause. The four particulars: “the heavens were opened,” “I saw visions of God,” “the word of Jehovah came unto Ezekiel,” “the hand of Jehovah came upon him there,” may, in the first place, indicate: the two first the plastic part of the vision in Ezekiel 1, the two latter the phonetic part of it, viz. what follows in Ezekiel 2, 3. Then, as regards the state of Ezekiel, we may admit a gradation in them, if we admit that they are successive. The subjectivity of the man is recognized even as regards its locality; how much more as regards its mental, moral, spiritual individuality, and its determination by the history of the time and of the individual. What, however, predominates is the objective, the divine. The ego of the prophet neither throws itself out upon the external world around, nor in upon itself; it is, from its usual activity being at rest, in a certain measure, carried away from itself as well as from the whole world, but by this means collected in an unusually receptive way for a higher order of things, for God and divine influence. This is the essential element of the ἔκστασις (Act_10:10; Act_11:5; Act_22:17), a being in the spirit, a being carried away from the earth, and rapt up into heaven. The contrast is the γίνεσθαι ἐν ἑκυτῷ (Act_12:11), the ἐν νοῒ εἶναι (1Co_14:14); comp. Tholuck, Die Propheten und ihre Weissagungen, p. 53 sqq., Hengst., Christology, 2d edit. iii. [Clark’s Trans.], Oehler, Herzog’s Encycl. xvii. p. 627 sqq., Lange, Philosop. Dogmatik, p. 447.
8. With a correct feeling,—one might say, with Christian intelligence,—the section, Ezekiel 1, is the haphtorah of the first Jewish day of Pentecost, on which besides Eze_3:12 is read (comp. J. F. Schröder, Satzungen und Gebräuche des talm. rabb. Judenth. pp. 224, 214 sqq.).
9. The fire-cloud was characteristic. At Exo_13:21-22 Jehovah introduces Himself to His people for their entire guidance to Canaan by means of a cloud, in which by night there was fire. This cloud formed, in the Red Sea, the wall of separation between Israel and Egypt, for judgment and ruin to the latter (Exodus 14). Over the tabernacle (Exo_40:34 sqq.) it signified the divine presence (בְּמַרְאֵה־אֵשׁ, Num_9:15); in it appears the glory of the Lord, and that in very important, solemn crises of the journey through the wilderness (comp. Exo_16:10; Num_14:10; Num_16:19; Num_17:7, and other passages). The fire of this cloud had already flashed upon Moses out of that thorn bush on occasion of his mission to Israel (Exodus 3); it was thoroughly known to the people from Sinai onwards (Exodus 19). Thus there could scarcely be anything more familiar to the pious consciousness of the people. But it was not the cloud which had again filled the house of the Eternal in the time of Solomon (1 Kings 8), nor was it even the fire (2 Chronicles 7); i.e. it must have had a different meaning, when a fire-cloud came from the north, and when it appeared in the land of Babylon. The fire in it is also quite manifest; that which envelopes it, and at the same time stands over against the scorching heat of the sun in the wilderness, is absent from it. (Comp. on the other hand, Isa_4:5 sqq., Isa 60:1.)
10. Hengst. draws attention to Ezekiel’s opposition “to the vicious realism which will know nothing of the distinction between the thought and its vesture.” “Appearance,” “likeness,” “appearance of the likeness,” and the like, are peculiar to Ezekiel, “for the purpose of guarding against that vicious realism, which professes, indeed, to represent the interests of the faith against a ‘false spiritualism,’ but which is, in truth, nothing else but weakness in the exposition of Scripture.”
11. “Man, in his ideality, the centre of life, which conditions all the other forms. The highest form of animal life: the suffering and bleeding life-form, the sacrificial animal, the bullock; the ruling life-form, exhibiting itself in royal freedom, the lion; the life-form which soars above the earth, free from toil, engaged in vision, the eagle. Above these three culminating points of the animal world, man, the intellectual life-form, which reproduces all those preliminary grades in a higher unity, but is always the one along with the other, when he corresponds with his destination: the tragic sacrificial animal, the fighting, conquering lion, the contemplative eagle, basking in the light—all this is one spirit; and just in this unity he is man. Every animal form with Ezekiel is an ethical symbol. Everything living belongs to the spirit, falls to it, and is offered up to it: this is signified by the bullock. Everything living enjoys, contends, and overcomes, because it represents the spirit: this is expressed by the lion. Everything living lulls itself in a state of dreamy intoxication in the sunlight of the spirit: this is represented by the eagle. But everything living culminates in man: the inspiration of suffering, the inspiration of action, and the inspiration of contemplation; man is the image of God as regards his destiny. But Christ is the perfect, the glorified man, the God-man. Now, as man expands his fulness in the world, so does the God-man in the gospel, the element of the world’s glorification; and as the riches of man branch out in the world so do those of Christ in the Gospels. It was a far-reaching thought, when Irenæus referred the peculiarity of the four Gospels to the four animal-forms of Ezekiel” (Lange).
12. If, in accordance with the representation given in the introductory remarks to Eze_1:4-28, Ezekiel’s vision of glory, with its universality preceding the particular historical application in Ezekiel 10, symbolizes the human and earthly life of creation,—in its peculiarity as well with respect to its general place in the cosmos,—in like fulness of power as of unity and all-sidedness of movement (Eze_1:19 sqq.),—as a life not only of heavenly origin, i.e. from the beginning divinely-established (Eze_1:4), but also completely dependent on heaven (Eze_1:22 sqq.), and after the manner of the heavenly spirits, hence angel-like, always ready for service,—for purposes of judgment, but also of mercy:—then there lies therein every possibility of a passing over from the sphere of the merely natural in creation to what belongs to the history of the world in the preparatory revelation of God’s glory in the midst of Israel, as well as in its fulfilment and completion in Christ among mankind. On the basis of this truth, the various interpretations of the vision in Ezekiel 1 admit of being harmonized.
13. “All things were,” according to Col_1:16, “created by Him and for Him,” i.e. Him “who is the image (likeness) of the invisible God, the first-born before all creation” (Eze_1:15). Now, the vision of Ezekiel culminates in a “likeness (image) as the appearance of a man” on a throne (Eze_1:26), and this occupant of a throne is none other than Jehovah, and so the “likeness as the appearance of a man” must be the “image of the invisible God,” according to Colossians 1. As the life of creation, in accordance with its origin, appears at its highest point in man, whom God has created in His own image, after His own likeness, and therefore there is the “likeness of a man” in the four living creatures (Eze_1:5): so much more in accordance with its goal, as regards the destiny of its life and the goal of its development, everything which exists in any stage of life up to the highest of the invisible world culminates in the Son of man, who is the essential image of God, so that whoever sees Him sees God; hence the “likeness as the appearance of a man” upon the throne. The culmination of the vision of Ezekiel is thus the culmination of the whole creation in the Son of man, who is the Son of God; and in this way there lies expressed in the sphere of creation the very same thing which will also come to be expressed for the recovery from the fall and from the misdevelopment in mankind, for the redemption, so that grace already lies before us in nature archetypally. This is the grand all-embracing universalism of Ezekiel 1. The consecration alike of Israel and of mankind to God is the Christian provision, viz. that which is accomplished in Christ; is the glorifying of Christ by the Holy Ghost (Joh_16:14), i.e. the revelation of the power and dignity, the significance (בבוד, Eze_1:28) which Christ has as the reflection of the Father’s glory, and at the same time the revelation in power and splendour of His victory over sin and death.
14. The glory of God, as the effulgent almightiness of divine life, must certainty show itself “in the warding off and annihilation of death, of transitoriness and of corruption,” for which Nitzsch points away to “the glorification of Christ and of Christians in the resurrection (Joh_17:22; Rom_6:4; Rom_8:11; Rom_8:30; 1Pe_4:14).”
15. According to the interpretation in Joh_12:41 of Isaiah 6, it may be said also in reference to Ezekiel 1, that “the name of Jesus” is “the secret of Jehovah’s name become manifest” (Delitzsch). The divine glory (1) is symbolized in the Old Covenant, and that partly in outwardly visible phenomena, e.g. the cloud-guide, the signs on Sinai, partly in such ornaments connected with divine worship as the cherubim above the ark of the covenant in the most holy place of the tabernacle and the temple; and (2) it is personified with full powers in the manifold angelophanies, from which the Angel of the Lord, of the Presence, of the Covenant, is separated in important respects; (3) just as in like manner in the Old Testament representation of wisdom there begins, especially in what the prophets see in vision, a hypostatizing of the glory of God, which is already, in a manner full of promise, hinting at the incarnation of the Word (λόγος), in whom the abstract principle of wisdom and the spiritually living element in the expression of revelation are combined in one. (Comp. Lange on John 1.) “In Christ the Shechinah has appeared in full realization.” “The Logos, when on the way to become man, is one with the δόξα of the Father.” This means more exactly, according to Heb_1:3 : He reflects the rays of the divine δόξα: He is its refulgence and effulgence, in the same way as the sunlight is related to the sun.
16. We have given prominence at Eze_1:28 to the overpowering element in the effect of the vision upon Ezekiel, and also (7) emphasized the predominance of the divine factor in the state of our prophet. We shall have occasion to complete what has been said in Ezekiel 2. But here even, as Hengst. has brought out fully (Gesch. Bil. p. 141), the distinction between a prophet like Ezekiel and a Balaam, a Saul and the like, is to be maintained. “Inspiration assumed a character so violent, casting soul and body to the ground, only where it found beforehand an imperfect state.” The more it can be taken for granted that “the ordinary consciousness is penetrated by the Spirit,” the more “does the Spirit in the case of His extraordinary manifestations come into His own.” We would otherwise have to expect the falling down of Ezekiel at the beginning of the chapter (comp. Num_24:4). At the close of the vision it is not explained from the divine power of the Spirit qualifying the seer beforehand for seeing, but from what is seen in its own significance, its own importance, especially over against human sinfulness. It is an embodied Kurie eleison.
HOMILETIC HINTS
Eze_1:1. The important “and” in Holy Scripture: (1) the catena of prophets and men of God; (2) the coincidence of times and occurrences; (3) the nexus of the divine leadings of Israel and of mankind.—“Pious people do not live thoughtlessly, like the ungodly, but mark closely days, months, and years in which special grace was shown them by God” (J. G. Starke).—“With enemies even the pious find an asylum; Joseph with the Egyptians, David with the Philistines, Ezekiel with the Chaldeans. Whoever has God for his friend, remains alive among the lions, keeps a whole skin in the fiery furnace, and will be quite safe among whatever enemies he may be” (J. F. Starcke).—“As Ezekiel is in the midst of them, one might say that in general judgments the pious also are taken along with others, and have to endure the like sufferings, as if there were no difference between the one and the other (Mal_3:18); but God preserves them in the midst of the flames; where the ungodly perish, the pious are kept safe; where it goes ill with the former, it goes well with the latter; and even if the body should be laid hold of, yet not the soul, which is bound up in the bundle of the living” (Stck.).—For intercourse with God, lonely retired places are the most suitable; here the river, there the wilderness (Hos_2:14; Hos_2:16), elsewhere the closet, Mat_6:6 (after Stck.).—“If the heavens are opened to us in baptism, be on thy guard, that they be not shut to thee because of thy sins! The pious man, when he dies, will find the heavens opened; the ungodly will find hell open” (Stck.).—“ ‘Visions of God’: for Satan also has visions, by means of which he bewitches unbelievers” (L. Lavater).—“We are not, however, on this account to expect and demand from God divine visions, when we have Moses and the prophets (Luke 16). It is certainly not impossible for God to unveil to us the future, and to reveal His will by means of visions; but under the New Covenant He has not promised such things” (Stck.).—“The Lord stooped to him, and his spirit was caught up to see God” (Schmieder).—“Those whom God calls to the office of teaching and preaching, He furnishes also with necessary gifts. Luk_21:15” (O.).
Eze_1:2. “The lie has a bad memory; on the other hand, the truth remains true to itself” (Stck.).—Jehoiachin’s list of sins stands recorded shortly in 2Ki_24:9. Moreover, he was not so much taken prisoner; it was rather that he gave himself up as a prisoner, Eze_1:12. Eze_1:3 : “Ezekiel does not bring forward his dreams or imaginations, but according to 2Pe_1:21, God’s revelation” (L. Lav.).—To the servants of God the word of God is entrusted for those who are to hear them. How could they otherwise raise such a claim to be heard in all the situations of life!? Woe to the unfaithful stewards! Woe to the disobedient hearers!—What a veto against all pride, self-will, and obstinacy, ought the servants of the word to have in that very word, whose servants merely and not masters they are! (Psa_115:1.)—“The son of Buzi, i.e. contempt, is Ezekiel, i.e. God’s strength; in other words, the man whom the world contemns, that very one God strengthens” (a Lapide).—“Humility adorns every one, but most of all the teacher, Joh_1:27” (St.).—The guidance of a servant of God among men consists of two parts: (1) God’s word; (2) God’s hand.—The goodness of God shown in the leading of His servants: (1) He compensates them richly for what they were obliged to sacrifice (Ezekiel for his hereditary priesthood, by means of the prophetic office derived from the Spirit); (2) His power is mighty in their misery (Ezekiel’s home in God while in a state of exile from his native land, his divine freedom while led captive by man); (3) He fills their solitude with the glorious knowledge of Himself; (4) the heavens are opened to them above the earth, so that they see God instead of men.
Eze_1:4 sqq. The glory of the Lord (1) present in nature, (2) proclaimed in the word, (3) experienced in faith.
Eze_1:4 : Nebuchadnezzar and Jehovah do not exclude one another; the former is merely the servant, and the latter the Master. The king of Babylon must perform what he has been sent to by the King of heaven and earth (Deu_32:30).—“With the one word Storm! the prophet places himself in rugged opposition to the false prophets, who with one mouth proclaimed serene tranquillity (Mat_8:26)” (Hengst.).—The storm which makes a clearance among the imaginations of the flesh is God’s judgments, alike upon individuals and upon whole nations.—“The ungodly are like the storm, but God’s storm outstorms them” (Stck.).—“Out of the north, not towards the north. The judgment must begin at the house of God” (H.).—“If they have become like the Egyptians in their practices, they need not wonder if an Egyptian fate also befalls them. They have not, in fact, wished it otherwise” (H.).—“The cloud of sins draws toward it the cloud of punishments” (Stck.).—“Behold, the Judge standeth before the door!” Jam_5:9.—“Fire consumed Sodom; fire consumed the tent with the rebels in Israel; everlasting fire is sure to the ungodly” (Stck.).—“From this flows of itself the exhortation to repentance, in order that the sun may appear after the cloud” (H.).—“The contrast of the false prophets and of the true is not that of salvation and judgment, but that of salvation without punishment and without repentance, and of salvation which after judgment falls to the lot of the penitent people,—of mere gospel, crying, Peace, peace, when there is no peace, and of the law and the gospel, each in its own time. A prophet who proclaimed only punishment would be no less a false prophet than one who holds out in prospect nothing but peace. Law and gospel, each in its entire fulness,—this is even to the present day the characteristic mark of the true servants of God” (H.).—“Quæ putatur pœna, medicina est” (Jerome).—“As fiery rays shoot forth from the thick clouds, so in the midst of His judgments God causes a ray of His mercy to be seen” (St.).—“The brightness gleams only out of the far distance. But Exo_34:6 must stand before our eyes, if the suffering called forth by sin is to bring forth the healthful fruit of righteousness” (H.).
Eze_1:5 sqq. “He who appears for judgment is the Almighty, whom everything living serves (just as everything can also be quickened into life for His purposes, the wheels!); who is there that can pluck out of His hand?” (after H.).—The four living creatures, four living pictures of suitable instruments for God: (1) from the fire, i.e. zeal for God, all their acting as well as speaking must proceed; (2) they have, a. to confront the whole world; b. nevertheless, they may rise with confidence above the whole world on wings of prayer and meditation; (3) at the same time, a. they stand firm, sure, and stedfast, while everything around them reels to and fro; b. and their walk shines in the darkness of this world in a worthy, pure, divine manner.—The number four in Ezekiel in its significance for the mission and the missionary call of the Church of God.
Eze_1:5. “Preachers have the likeness of a man, inasmuch as they imitate Christ in work, grace, suffering, and glory. They stamp in this way the Crucified One in the hearts of their hearers, 1Co_1:23; 1Co_2:2” (Gregory).
Eze_1:6 : “Similarly a believing soul also wishes for itself wings in His service, and four, yea, a thousand tongues, wherewith to praise Him” (Berl. B.).
Eze_1:7 : “Like pillars, honest servants of God and true believers ought to stand straight and erect in the house of God, and not suffer themselves to be bent after the will of men, nor to be corrupted through their own lusts, so as to get crooked feet” (Berl. B.).—The world ought to be permitted to look at our feet also, and to praise our Father in heaven, Mat_5:16.—“We are in the world, but we ought not to be of the world,” Joh_17:16.—“It is the fire of the divine Spirit that is meant, or love in our conduct, as it shines or becomes manifest to men’s consciences” (Cocc.).
Eze_1:8. “Hands and wings are together, just as we should not fail in carrying out our pious thoughts also” (after Scriver).—“The hands covered with the wings ought to teach thee humility; as Jerome says: Conceal thy hands where God has helped thee, and say, The Lord has done it; His name be praised! but not thy industry, thy wisdom, thy labour, thy care, and the like” (Stck.).—“Wherever and to whatever God calls thee, have not merely thy hands ready, but also thy heart; let that say: Thy will, O God, I gladly do! and thy mouth also for praise, and thy ear also, to hear and to hearken” (Stck.).—“The hand under the wing; see the hidden manner of acting of the Most High” (L. Lav.).—“The power of work under the wing of contemplation, Martha under Mary” (Gregory).
Eze_1:9 : “United power is stronger. With wings united in prayer, and stretched out for unwearied labour, we may hope for good success in all things” (Stck.).—“Through harmony, even small things grow, while the greatest even fade away through discord. Where there is one heart and one soul, there is God Himself and His blessing, Psalms 133.; Act_4:32” (Stck.).—The work is common; let the labour be the same; else the one pulls down what the other builds up.—Straight forward, a glorious matter also with servants of God: (1) The man who turns is not fit for the kingdom of God (Luk_9:62), since whatever can stop or unnecessarily hinder, even though it cannot cause us to deviate, is behind; (2) that to which God sends and has called us, lies wholly and always before us, and the way is narrow. Towards this let the eagle’s wing, the lion’s courage, the ox’s strength, the man’s spirit, strive with all their powers! (Php_3:14.)
Eze_1:11 : “The wings portray the faith which lifts us up to Christ; and therewith we also cover all our own worthiness, wisdom, strength, righteousness; for he who is righteous by faith is so as being an unrighteous and condemned man” (Cocc.).—“So also the Saviour sent forth the disciples two by two to preach the gospel in concord and humility” (B. B.).
Eze_1:12 sqq. “The creature in itself cannot and ought not to be the object of love, of trust, and of fear” (H.).—As the Spirit impels those who serve God, so zeal for the honour of God has the sway over them, and the outcome is pure life and motion.
Eze_1:13 : Of Basil it is said that his speech was thunder, his life lightning.
Eze_1:14 : “The pious soul never has rest; it has always something to contend with. Believers strive vehemently after what is heavenly, and return to God, while they ascribe all the honour of their works to Him” (Gregory).—“The Church is continually in motion in the world. She has no fixed place, like Israel in Canaan; and wherever she is, she will move forward. If she is resisted, so much the more powerfully she breaks through the opposition. Wherever she comes, she subdues men to herself; and if she is driven out, she returns with power” (Cocc.).
Living creatures and wheels! A glimpse into the divine government upon earth. (1) There all is life,—even what is in itself without life becomes life,—while in the case of man everything tends to death and becomes death. (2) There we see incessant movement in work, directed towards every quarter of the world, and to God’s goal as its aim, while the world passes away with its lust as well as with its works in judgment.
Eze_1:15 sqq. “The word of God may be compared to the wheel (1) because of its circuit through the world; (2) because of its unity in all quarters of the world; (3) because of the Spirit who works along with the word; (4) because of the glorious perfections of the word” (Stck.).
Eze_1:16 : “In the gospel thou findest the brightness of eternal truth, the light of heavenly doctrines, in manifold play of colours” (Stck.).—“There is, however, but one word, one gospel, alike in the Old and in the New Testament: the same in paradise, the same on David’s harp, the same in the prophets and the apostles, and in the work and word of Christ Himself, Act_15:11” (Stck.).—As wheel in wheel, so the New in the Old Testament (“Novum in V. latet, Vetus in N. patet.” Augustine).
Eze_1:18. Starck compares the height of the word of God (Rom_11:33), and the fearfulness of its earnestness against the ungodly; then, farther, let one perceive therein the eye of divine Providence, the gospel which is all eye and light, etc.—“These are the eyes which watch over the Church” (a Lapide).—On the other hand, the world pictures to itself its good fortune as blind, in fact, its love also, and even its righteousness.—“But look thou what thou doest, thou who wouldst gladly be hidden from God, for He has very many eyes in His invisible instruments, which thou seest not, while they see thee well” (B. B.).
Eze_1:19 : “This is no chariot which rolls along with its wheels on the earth merely, and these are no animals which crawl along the earth merely; their instinct is upwards, and thither they point our way” (B. B.).
Eze_1:20-21. “Pious teachers and preachers are governed and impelled by the Spirit of God. O happy Churches, which have such teachers! Act_18:5” (St.).—“The divine care also accompanies godly men everywhere, and follows them step by step in all their undertakings; it moves and governs them, and does not leave them for an instant. Therefore also they do not move except under the impulse of the Holy Spirit, to which they give heed. They are ordered and regulated in all things according to the will of God” (B. B.).
Eze_1:21 : “That the course of the gospel is sometimes arrested for a season, arises from the decree of God” (O.).
Eze_1:22. “The heaven or the heavens, in contrast with the poor earth standing in the singular, in the Old Testament is throughout the most illustrious proof of God’s greatness (Psalms 19); and the God of heaven is frequently called, in order to denote His omnipotence, the God of hosts, of the powers of heaven” (H.).—“The heaven is everywhere above us, in order that we may seek what is above, since as yet we have not full possession” (Stck.).—“The terrible crystal reminds us that nothing unclean enters the new Jerusalem” (Stck.).—The throne of grace is founded in the righteousness of Christ, Psa_89:14; Psa_97:2, of which this crystal foundation may be an emblem” (B. B.).
Eze_1:23 : “Faith unites the Church militant to the Church triumphant, and to the throne of God” (Cocc.).—“The natural man, full of self-love and self-complacency, has neither wings for flying nor for covering himself, and is on that very account, with all his imagined riches, miserable and poor, naked and bare” (B. B.).
Eze_1:24 : “Like the noise of the wings is the uproar which God’s word occasions. So was it in the time of the apostles” (Stck.).—“By which some understand the prayer and the ardour of spirit in the Church militant,—movements, however, which in the world also awaken a noise and alarm” (B. B.).
Eze_1:25 : “The voice in heaven is the voice and authority of the King, of Christ, by which He holds the nations in allegiance, so that they dare not in-opportunely disturb His Church, Son_8:4” (Cocc.).
Eze_1:26 : “He sat upon the throne; for the Lord and Judge of all is of tranquil mind,—is not, like men, disturbed by passions. Above all, He who moves all, Himself unmoved” (B. B.).
Eze_1:27 : “As in 2Th_1:8-9, Christ is revealed in fire against the despisers of the gospel, so the fire here is directed against the despisers of the law” (H.).
Eze_1:28 : “However severe God’s judgments are, yet He does not forget His covenant.”—“After the storm the sun shines, after the rain follows the rainbow, after the cross the rest, after the tears the joy. Such is the vicissitude in this world; constant felicity is reserved for the world to come” (Stck.).—Without judgment no grace.—“This was at the same time a foreshadowing of the glorious appearing of Christ in the flesh with His kingdom, 1Ti_3:16” (B. B.).—The glorious throne-chariot of Jehovah: (1) its nature: cloud, living creatures, wheels, throne; (2) its meaning: in the kingdom of nature, for the kingdom of grace; (3) its object: judgment and salvation.—“How glorious is the fatherland of the children of God! Little have the prophets seen of it in vision; but we are to have it all face to face” (after Richter).—Just when Israel’s glory was about to disappear under Babylon, then Jehovah reveals His glory in Babylon.—“Let us learn, if we wish to be apt hearers of the divine word, to put no trust in our own powers, but humbly submitting ourselves to God, to hang on His lips, and to look to Him” (L. Lav.).—“In the sinner there is no ability to stand before God and before His light and glory, unless he is enabled to do so by the Spirit of God” (Cocc.).—So also the glory of Jesus Christ which appeared to Paul, when in fulness of love the question was put to him: Why persecutest thou me? threw him to the ground. Yes; it is grace that does it most of all.
Footnotes:
[1]The Jews reckon the jubilee year from the fourteenth year after the taking possession of the land of Canaan, and place the destruction of Jerusalem in the thirty-sixth year of the jubilee; so that the fifth year of Jehoiachin’s captivity = the thirtieth of the jubilee.
[2]Corn. a Lap. ingeniously compares the gentle murmuring of the waters to the effect of music upon Elisha (2Ki_2:15).
[3]Namely, the exile, for which reason he does not reason according to the year of the reign of Zedekiah.
[4]To which Vitringa (Observ. s. Eze_4:1) traces back the vision of Ezekiel.
[5]At the same time, perhaps with the hint of a creation in the future, a creative renewal.
[6]“A shifting motion, a glowing life,” but not “the picture of the co-operating powers of creative life, shining in the gold of the earth, burning in the colours, and boiling in the blood,” as Umbreit raves.
[7] Häv.: An intensification of the thought of the power and fulness of life by means of the wheels, where the form must give way entirely to the essence, to the idea.
[8]The Typology of Scripture, 3d edit. vol. 1. pp. 229–248, where the whole subject of the cherubim is fully investigated.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28 Jehoiachin's captivity--In the third or fourth year of Jehoiakim,…
Jehoiachin's captivity--In the third or fourth year of Jehoiakim, father of Jehoiachin, the first carrying away of Jewish captives to Babylon took place, and among them was Daniel. The second was under Jehoiachin, when Ezekiel was carried away. The third and final one was at the taking of Jerusalem under Zedekiah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28 Ezekiel’s Account of His Call to the Prophetic Office.
INTRODUCTION. — CHAPTERS 1-3.
Ezekiel’s Account of His Call to the Prophetic Office.
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1. I — This is personal narration. All critics agree that we have here a genuine account of the spiritual experiences of this ancient prophet written by himself. This book throbs with the intense life of a sensitive and majestic personality. (See Introduction, “IV. Ezekiel’s Personality.”) Literally, 1 And it came to pass in the thirtieth year on the fourth, on the fifth of the month, and I in the midst of the captivity by the river Chebar, the heavens were opened, and I saw visions of God. 2 In the fifth of the month; that is, the fifth year of the captivity of king Jehoiachin, 3 Surely came to pass the word of Jehovah unto Ezekiel, son of Buzi the priest, in the land of the Chaldeans by the river Chebar. And the hand of Jehovah was upon him there. This is a very difficult passage. It is peculiar that the largest date mentioned by Ezekiel is in the first verse of the book. The other dates given are as follows: Eze_1:2, fifth year; Eze_8:1, sixth year; Eze_20:1, seventh year; Eze_24:1, ninth year; Eze_26:1, eleventh year; Eze_29:1, tenth year; Eze_29:17, twenty-seventh year; Eze_31:1, eleventh year; Eze_32:17, and Eze_33:21, twelfth year; Eze_40:1, twenty-fifth year. Eze_40:1, gives Ezekiel’s ordinary method of reckoning: from the “year of our captivity.” If the text really represents Ezekiel’s introduction to this prophecy, he refers to a thirtieth year which corresponds to “the fifth year of our captivity.” In this case the most natural supposition would be that the thirtieth year would refer to his own age (Kraetzschmar, etc.), although Mr. Wesley, following the Targum, believed the thirtieth year was reckoned from the discovery of the book of the covenant. Some scholars believe, however, that Eze_1:1, and perhaps also Eze_1:2, were originally the introduction to certain prophecies of Ezekiel which are now lost. Josephus seems to have heard that Ezekiel left two books of his prophecies. Ewald supposes Eze_1:2-3 to be a comment added by Ezekiel in his last revision of the book. Cornill regards the first verse as the gloss. But most modern commentators agree that Ezekiel wrote this first verse, and that the “thirtieth year” refers to some Babylonian era, probably that of Nabopolassar, who became king of Babylon 625-624 B.C., just about thirty years previous to this time (594-592 B.C.), while Eze_1:2-3 were comments added by a later editor. Professor John F. Peters (Journal of Biblical Literature, 11:39) offers what seems to be the true explanation of how this gloss arose. The era of the first verse is probably Babylonian, perhaps the era of the independence of Babylon. To use a non-Jewish era was not in accordance with Jewish usage; this peculiarity therefore led some one to write on the margin, between the lines, the date according to the Jewish era, the second verse being merely a comment on the first. This annotation finally crept into the text. The form of these annotations is familiar in the Midrashim, and in Jewish commentaries of all eras, with this very form: היא, that is. Considering Eze_1:2-3, with the exception of the closing phrase, as marginal glosses, we get a very forcible introduction to the book, “The heavens were opened, and I saw visions of God, and the hand of Jehovah was upon me there.” Ezekiel could never forget the day, which was the fifth day of the mouth Tammuz (June-July).
The captives — There were several deportations of Judah and Israel to the east: 1, by Tiglath-pileser to Assyria (2Ki_15:29), 741 B.C.; 2, by Shalmaneser to “Habor by the rivers of Gozan [Pasture Land], and in the mountains of the Medes” (LXX., 2Ki_17:6); 3, by Nebuchadnezzar to Babylon (Jer_25:11-12). Nebuchadnezzar seems first to have carried off Daniel and his companions, afterward Jehoiakim and his court (2Ki_24:1-2; 2Ch_36:6-7; Jer_24:5-6), including Ezekiel (see S. B. A., Eze_15:2). Ezekiel himself tells of later raids upon Palestine and the deportation of its population. No doubt these captives were distributed in various localities. Babylonian records show that there was a “Jewish quarter” in various great cities of Babylonia, and speak also of certain new cities receiving the bulk of their population from foreigners thus transported. These captives were not treated harshly. They could buy, and sell, and build, and have most, if not all, of the privileges of citizens, if they were only willing to forget their native land and be true to the ruling government.
The river of Chebar — Hebrews Kebar, “great.” The Chabor of Mesopotamia (2Ki_17:6) must not be confounded with the Chebar of Babylonia. The distinction is shown in the Hebrew text, though it has been only recently recognized by expositors. The Chebar was supposed by Pliny (vi, 24) to be a branch of the Euphrates, called the Gabaris. Many ingenious conjectures have been offered by modern cuneiform scholars, the general opinion being that the Chebar must have been the technical name of one of the leading canals of Babylonia; even to this day in Egypt the word for canal being bahr, “river.”
This view has been confirmed by the brilliant discovery of Dr. Hilprecht, in 1897, of an inscription of the fifth century B.C., in which this very name Kabari is used of the large navigable canal near Niffer (Nippur). The inscriptions also reveal a large Jewish element in the population of Niffer itself, as is shown by the scores of Jewish names, like Benjamin, Shimeon, Samson, and Zebediah. Local names of Palestinian towns are also of common occurrence; for example, Ashkelon, Heshbon, etc. It is suggestive that these names and their archaic form correspond with remarkable accuracy to those used in Ezra and Nehemiah. It has become almost certain, therefore, that we have at last discovered the very district in which Ezekiel and his friends resided. The traditional tomb of Ezekiel is still shown not far from that place.
Heavens were opened — This was not a dream, it was a manifestation (Mat_3:16; Mat_17:2). Whether these heavenly visions appeared on the Sabbath or not (Wesley), they prove the devout spirit of the seer. It is only to deep contemplative natures that such revelations are given.
I saw — The heavens are always full of glory, but they are not always open to human eyes. The open eye is as necessary to the vision as the open heaven (2Ki_6:17).
Visions of God — This was better than to see the golden streets and the pearly gates of a New Jerusalem. This was the best vision the open heaven could disclose. The quest of the Holy Grail was worth long travel and sorrow; to see God was worth Ezekiel’s trip to Babylon and exile from his Judean home.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28 First Section. Ch. 1–3:21
FIRST DIVISION, CH. 1–24, PROPHECIES OF THE DESTRUCTION OF THE KINGDOM
First Section. Ch. 1–3:21
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The section consists of two divisions: First, Ch. 1 inaugural vision of Jehovah; second, Ch. 2–3:21, the various steps by which Jehovah, thus seen, initiated the prophet into his work.
The inaugural vision Ch. 1. has two parts; (1) Eze_1:1-3, definition of the time and place of the appearance of the vision of God; and (2) Eze_1:4-28, description of the vision itself, with its influence upon the prophet. 1–3. The manifestation of Jehovah was made to the prophet in the thirtieth year, in the fourth month, on the fifth day of the month, and in the midst of the captives by the river Chebar (Eze_1:1); or, it was on the fifth of the month, in the fifth year of the captivity of king Jehoiachin, and in the land of the Chaldeans, by the river Chebar (Eze_1:2-3). Eze_1:1-3 appear to contain two superscriptions, one in Eze_1:1, in which the prophet speaks in the first person, and which is syntactically connected with Eze_1:4 seq.; and one in Eze_1:2-3, in which the prophet is spoken of, his name and descent and priestly rank stated, and the thirtieth year of Eze_1:1 identified with the fifth year of the captivity of Jehoiachin. The language in Eze_1:1 is precisely similar to almost all the other specifications of time in the Book, e.g. Eze_8:1, Eze_20:1, Eze_24:1, Eze_26:1 Eze_29:1; Eze_29:17, Eze_30:20, Eze_31:1, Eze_32:1; Eze_32:17, Eze_33:21, Eze_40:1. In two cases the phrase “and it came to pass” is not used (Eze_29:1, Eze_40:1). If the verse stood alone the natural inference from the other dates would be that the year was the thirtieth of Jehoiachin’s captivity, as in other cases, or as it is put in two instances “our captivity” (Eze_33:21, Eze_40:1). The latest date mentioned in the Book is the 27th year of the captivity (Eze_29:17), and it has been conjectured that Eze_1:1 refers to another prophecy or vision three years later, and that Eze_1:2-3 form the real heading. Against this, however, is (1) that the specification of circumstances and place in Eze_1:1 is natural in an introductory statement, but not to be expected in any other. In point of fact it nowhere occurs after the introductory visions by which the prophet received his commission, except in references to these visions (Eze_10:15; Eze_10:20; Eze_10:22, Eze_43:3). And (2) the words “which was the fifth year” Eze_1:2 evidently refer to some year already mentioned, which is now said to coincide with the fifth of Jehoiachin’s captivity. The two parts of the superscription are awkwardly connected, but neither of them can be wanted, though it is quite possible that they do not appear in their original form.
The thirtieth year might refer to some event or era from which Ezekiel reckoned. (1) As such an event the discovery of the Book of the Law and Josiah’s consequent reformation of worship (621 b.c.) already occurred to the Chaldee translator. Between this date and 592, the fifth year of Jehoiachin’s captivity there is a period of 29 years. There is, however, no other instance of such a kind of reckoning, nor any evidence that the discovery in Josiah’s eighteenth year was ever regarded as an era. (2) That the prophet should refer to a Babylonian era is quite possible, seeing he lived in Babylonia. But no such era has been discovered. The beginning of the reign of Nabopolassar, when Babylon became independent of Assyria, is usually dated in 625; and the fifth year of Jehoiachin’s captivity would be the thirty-third year of such an era. (3) It is possible that the prophet might refer to the year of his own age. The conjecture that Ezekiel, being a priest, would have entered upon office in his thirtieth year, and that his prophetic call coincided with this date, has little to support it, as the age at which priests might undertake office is nowhere fixed in the Law; and the reference to the year of the prophet’s age in Eze_1:1 would be extremely unnatural. Neither is there much probability in the suggestion (Klostermann, Stud. u. Krit. 1877) that Eze_1:1 is a fragment of a longer passage in which the prophet’s history before his call was narrated. In such a case reference to the thirtieth year of his age would certainly lose its strangeness, but such a history would be without example, as a prophet’s life always opens with his call.
the river of Chebar] Not to be identified with the Chabor (2Ki_17:6) which falls into the Euphrates at Circesium. More probably the Chebar was some stream much further south in Babylonia proper (2Ki_24:15; Jer_29:15; Jer_29:20).
heavens were opened] In his trance the prophet saw the heavens opened (Eze_1:3).
visions of God] Might be visions given by God, or visions in which God was seen. The expression is probably to be taken somewhat generally, as meaning heavenly or divine visions (Eze_8:3).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 22, 23, 24, 25, 26, 27, 28 (1) The thirtieth year.—On this date see Introduction, §…
(1) The thirtieth year.—On this date see Introduction, § 4. It may be added here that the concurrence of the “fifth day of the month” in connection with this epoch, and with that of Jehoiachin’s captivity in Eze_1:2, shows that the years of the two epochs began at the same time.
Among the captives.—i.e., in the midst of the region where they were settled. The vision which follows was seen by Ezekiel only, and was probably vouchsafed to him in solitudes” The captives,” or rather, the captivity, as it is in the original, is the same word as is used of Jehoiachin in the next verse, and yet must be somewhat differently understood in the two cases. Jehoiachin was actually in prison for many years; his people, within certain limits, were free. They were more than exiles, but less than prisoners. (On “the heavens were opened,” comp. Mat_3:16; Act_7:56.)
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Visions of God.—Not merely great visions, as the Divine name is often added in Scripture to express greatness or intensity (see Gen_10:9; Psa_36:6, marg., Psa_80:10, marg.; Jon_3:3, marg.; Act_7:20, marg.), but Divine visions, visions sent from God, as in Eze_8:3; Eze_40:2.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–28 Now; literally, and. The use of the conjunction indicates…
Now; literally, and. The use of the conjunction indicates here, as Jon_1:1, that the narrative that follows links itself on to somethingthat has gone before. in Exo_1:1 and 1Sa_1:1 it may point to a connection with the book that precedes it. Here the sequence is subjective. We may think of Ezekiel as retracing the years of his life till he comes to the thirtieth. Then, as it were, he pulls himself up. That must be the starting point of what he has to say. Our English use of "now" is nearly equivalent to this. In the thirtieth year. I incline, following Origen, Hengstenberg, Smend, and others, to refer the date to the prophet"s own life. That year in Jewish reckoning was the age of full maturity. At that age the earlier Levites (Num_4:23, Num_4:20, Num_4:39, Num_4:43, Num_4:47) had entered on their duties. It is probable, though no written rule is found, that it was the normal age for the functions of the priesthood. In the case of our Lord (Luk_3:23) and of the Baptist it appears to have been recognized as the starting point of a prophet"s work. Jeremiah"s call as a "child" Jer_1:6; the word may, however, include adult manhood, as in 1Sa_30:17; 1Ki_3:7 was obviously exceptional. Other theories are:
(1) That the years are reckoned from the era of Nabopolassar, the father of Nebuchadnezzar (B.C. 625), dating from his throwing off the sovereignty of Assyria, and giving here the date B.C. 595 (Michaelis, Rosenmuller, Ewald, and others); but against this it may be urged
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(a) that there is no evidence that that era was in use in Ezekiel"s time, and
(b) that he nowhere else uses a double historical chronology.
(2) That the years are reckoned from the discovery of the book of the Law in the reign of Josiah (2Ki_22:8; 2Ch_34:14) as a turning point or era in the history of Judah (Targum, Theodoret, Jerome, Havernick), which would again bring us to B.C. 595. This view is, however, open to the same objections as (1). We have no proof that the Jews ever reckoned from that event, and Ezekiel did not want, here or elsewhere, another point to reckon from, as far as his people"s history was concerned, than the captivity of Jehoiachin. In the fourth month. Both here and in ver. 2 the months are probably reckoned from Abib, or Nisan, the month of the Passover, with which the Jewish year began (Neh_2:1; Est_3:7) so that the fourth month, known by later Jews as Tammuz, would bring us to June or July. Among the captives (literally, the captivity) by the river of Chebar. By most earlier commentators the Chebar has been identified with the Chaboras of the Greeks (now the Khabour), which rises in Upper Mesopotamia, at Ras-el-Ain, and falls into the Euphrates at Carcesium, a city which modern geographers distinguish from the Carchemish of the Old Testament. Recent critics, however (Rawlinson, Smend, and others), have urged that this was too far north to be in the "land of the Chaldeans" (ver. 3), or Babylon, (2Ki_24:16) and have suggested that the Chebar of Ezekiel is the Nahr-Malcha, or Royal Canal of Nebuchadnezzar, the greatest of that king"s irrigation works, to which, therefore, the name Chebar (i.e. uniting) would be appropriate. The identification of Chebar with the labor of, 2Ki_17:6, to which the ten tribes had been deported (whether, with Rawlinson, we think of that river as identical with the Chaboras, or still further north, near an affluent of the Tigris of the same name) must, for like reasons, be rejected. The two names are, indeed, spelt differently, with initial letters that do not interchange. The heavens were opened. The phrase, not found elsewhere in the Old Testament, appears in Joh_1:51; Act_7:56 Act_10:11; Rev_4:1. Visions of God. The words admit of three interpretations:
(1) Great, or wonderful, visions; as in the "mountains of God", (Psa_36:6) the "cedars of God", (Psa_80:10) the "river of God"; (Psa_65:9)
(2) visions sent from God; or
(3) actual theophanies or manifestations of the Divine glory, of these (3) is most in harmony with what follows, here and elsewhere, on the phrase. (Eze_8:3 Eze_40:2 Eze_43:3) Such a theophany constituted in his ease, as in that of Isaiah, (Isa_6:1) Jeremiah, (Jer_1:9) Zechariah, (Zec_1:8-14) his call to the office of a prophet. The visions may be thought of as manifested to his waking consciousness in an ecstatic state, and are thus distinguished from the dreams of sleep. (comp. Joe_2:28 for the distinction between the two belonging to the young, and "dreams" to the old) The visions of Balaam, seen in a "trance," but with his "eyes open", (Num_24:3, Num_24:4) and of St. Paul, "whether in the body or out of the body" he could not tell, (2Co_12:2, 2Co_12:3) present suggestive parallels.
Ver. 1. Visions of God.
The Book of Ezekiel opens with a glorious apocalypse. No doubt the primary object of this revelation was the spiritual education of the prophet. But all the deeper spiritual experiences of individual souls afford living lessons for their brethren. Therefore the visions are recorded and the private privileges published abroad, inviting our study at least, perhaps also our emulation.
I THE SEER OF THE VISIONS.
1. A priest. (See ver. 3) Of all men they who minister to others in spiritual things need first to have their own visions of God. A spiritually blind priest can only give dead, formal, perfunctory service. Yet it is only too possible to handle religious business officially without any true insight, without any experience of the Divine. The wry familiarity with the routine of religious services may tend to harden a soul against the inner truth and reality of religion. The priest may see the temple, but never behold the glory of God. It is a great moment when he rises from formal service to spiritual experience.
2. A prophet. Ezekiel is now called to the high mission of prophecy. But he must first behold his own visions of God. The prophet must be a seer. No one can speak for God who has not first heard the voice of God or seen the glory of his truth. The true preparation for public preaching is private communion with God.
II THE TIME OF THE VISIONS. In early maturity. Ezekiel was in his thirtieth year. This was the time for entering on the priestly office. It was the same age as that of Jesus when he commenced his public life. Our subject has a very special bearing on all persons who are about thirty years old. Samuel was called in childhood, Moses when eighty years of age, Ezekiel at an intermediate period. Different souls take varying times for their development. Some are like the slow oak, others like the rapidly growing sycamore. There is a special fitness in the time of Ezekiel"s vision.
1. It was after years of preparation. All secular training and earthly experience may be enlisted in the service of God, and consecrated to his use.
2. It was before a life of work. The visions are seen on the very threshold of the prophet"s public career. It is well indeed to meet God early in life. Then the soul is most susceptible. Joel says that young men shall see visions, while old men only dream dreams. Such visions consecrating early manhood give promise of a full day of work. It is possible to be called to the vineyard at the eleventh hour. But it is sad to have lingered in the marketplace so long. and it is far better to begin in the fresh, fair morning of life.
III THE CIRCUMSTANCES OF THE VISIONS.
1. Ezekiel was among the captives.
(1) He was an exile from his native land. God is not confined to holy sites. Enemies may banish from home; they cannot banish from God.
(2) He was surrounded by sorrowful menamong the captives." The atmosphere was depressing. Yet the light of heaven broke through it. God is not the less good and great because men are fallen and human life is too often a sad wreck.
(3) He was himself a captive. Those very waters of Babylon by which others hung their harps in despair heard the first notes of the lyre of a braver soul. Trouble revealed the need of God, and invited his gracious help. If Ezekiel had not been a captive he might never have beheld his glorious visions. The visions were worth the captivity. If poets learn in sorrow what they teach in song, may not the glory of the song justify the experience of the sorrow, and so explain some of the mystery of it?
2. Ezekiel was by the river Chebar. He was in no city confines, but out in the open, in a quiet scene of nature. Isaiah saw his vision in the temple of Solomon. (Isa 6) Ezekiel saw his in the more glorious temple of nature. God is on the broad earth as surely as he is in any sacred place.
IV THE SOURCE OF THE VISIONS.
1. It was from heaven.Then the prophet must look up to see it. The heavens declare the glory of God, and yet many men never heed the message because earth enchains their attention. We need to know that there are transactions in heaven which deserve our notice. The physicist holds astronomy to be as true a science as geology. There is a spiritual astronomy which claims our study as much as the facts of man and earth.
2. It was through the opening of heaven. To many heaven is sealed. The firmament is like brass. No glory of God breaks through its awful expanse. God has to reveal himself before any man can see his glory. But revelation is not the creation of new truth. It is only rolling back the curtain, opening the gates of the unseen. The heavenly world is present, but too often it is veiled from sight, or perhaps our "eyes are holden.
V THE NATURE OF THE VISION. It was a vision of God. The prophet is to see some rays of the Divine glory, some fringe of the robe of the Almighty. This is the highest of all visions. It is much more important that the prophet should behold the eternal glory of God than that he should foresee future earthly events. No doubt the secondary vision the prevision of what is to happen on earth is got through the higher vision; it is seen in the mirror of Divine truth. For us this vision of God comes in a new form. Heaven was open when Christ was manifested. In the humus countenance of Jesus we may see that once rare sight of the glory of God, which is as a very vision of angels of God ascending and descending upon the Son of man. (Joh_1:31)
HOMILIES BY VARIOUS AUTHORS. Ver. 1. Exile and captivity.
It is not the soil which a people till that makes that people a nation. The Jews have more than once furnished a striking illustration of this principle; for no nation has suffered more from banishment and dispersion, and no nation has more tenaciously clung to its nationality, or more effectively preserved it in circumstances the most unfavourable. It is its religion which makes a people a nation; even more than a common language, a common ancestry, and common traditions. It has ever been so conspicuously with the Jews. The record of their captivity in the East is a record of their religious experience; the literature of their captivity is the literature of their prophets, amongst whom Ezekiel occupies a place of prominence and interest. His figure, as we see him in imagination, "among the captives by the river of Chebar," is historically picturesque; but it is also suggestive of sacred and precious truth.
I THE CAPTIVITY AND EXILE OF JUDAH AND ISRAEL MUST BE REGARDED AS RETRIBUTIVE CHASTISEMENT INFLICTED BY GOD ON ACCOUNT OF THEIR APOSTASY. Although much obscurity gathers around the earlier history of the "chosen people," one fact stands out in undisputed clearness they were a people prone to idolatry and rebellion against Jehovah. Their own historians, men proud of their descent from Abraham, Isaac, and Jacob, men themselves profoundly attached to the one true God, record with unsparing fidelity the defections of their countrymen from the service and worship to which they were bound by every tie of gratitude and loyalty. Apostasy was not confined to any class; kings and subjects alike did wickedly in departing from God. As a nation they sinned, and as a nation they suffered. Surrounded by people more powerful than themselves by Egypt, by Phoenicia, by Assyria their strength lay in their pure faith and their spiritual worship. But again and again they yielded to temptation, and fell into the idolatries practised by surrounding peoples. The punishment was foretold, the warning was repeated; but all was in vain. And it was in fulfilment of prophetic threats that the inhabitants, first of Northern and then of Southern Palestine, were transported to the East, and condemned to the existence which awakened their pathetic lamentations, when, strangers in a strange land, they wept when they remembered Zion. Ezekiel, when he awoke to a consciousness of his prophetic mission, found himself amongst those who were bearing the penalty due to their follies and sins.
II THE CAPTIVITY AND EXILE OF JUDAH AND ISRAEL WERE THE OCCASION OF THE RAISING UP AMONG THEM OF GREAT SPIRITUAL TEACHERS AND LEADERS. It is obvious that, when separated from their metropolis and their temple, when denied the religious privileges to which their fathers had been accustomed, the Jews stood very especially in need of men who, by their character, their knowledge, their sympathy, and their moral authority, should rally the courage, inflame the piety, and inspire the hope of their countrymen. And it is a proof of God"s wonderful care and kindness that the Hebrews in their captivity were not left without such men. A noble, heroic, and saintly band they were; and right well did they fulfil a mission of no ordinary difficulty. It is sufficient to name Ezra and Nehemiah, who were commissioned to lead bands of the exiles back to the sacred soil; and Ezekiel and Daniel, who were directed to instruct their fellow countrymen in religious truth, to admonish and to comfort them, and to utter to the heathen nations around words of faithful warning.
III THE CAPTIVITY AND EXILE OF JUDAH AND ISRAEL WERE THE MEANS OF SECURING TO THE FAVOURED NATION IMPORTANT AND MEMORABLE RELIGIOUS ADVANTAGES AND BENEFITS.
1. There were negative advantages. By means of the Captivity, the chosen nation was finally and forever delivered from the sin of idolatry. The witness of the prophets, the stern discipline of adversity, the opportunity of reflection and repentance, were not in vain.
2. There was this great positive advantage accruing to Israel through the exile in the East the people were encouraged to turn to the Lord whom they had forsaken, to seek reconciliation and restoration, and to make vows of obedience and fidelity to him to whom their allegiance was justly due. T.
Visions of God.
God is; God lives; God everywhere and forever works and manifests himself. But spirit is only apprehensible by spirit. And the created intelligence finds its noblest exercise in tracing the presence and recognizing the attributes of the Supreme. An especial revelation was accorded to the prophets; but one great end of this special revelation doubtless was that by their intermediation and ministry men generally might be encouraged to look upwards, and to behold the gracious face of their Father in heaven.
I MAN"S CAPACITY FOR THE VISION OF GOD. This is often denied by those who seem to delight in degrading man to a mere observer of natural phenomena. But as upon earth the knowledge of our fellow men is more precious and excellent than the knowledge of material processes and physical laws; so do we find the full scope for the highest powers of our being when we pass from his works to the Divine Worker, and from his children to the Father of the spirits of all flesh. Whether we call the faculty the higher reason, or spiritual faith, there is a faculty by which we gain knowledge of the Author of our being. The greatest men have been those who have enjoyed the clearest vision of God. Such vision is possible only to natures endowed with intelligence, with moral capacity, with a free and spiritual faculty. Such natures "look unto him, and are lightened." In his light they see light. It is the especial privilege of the pure in heart that they "see God." Only the superstitious and ignorant can suppose that he who is the Eternal, Immortal, and Invisible is apprehended by sense. He is seen by the cleansed, illumined vision of the soul.
II MAN IS SUBJECT TO MANY HINDRANCES WHICH PREVENT HIM FROM EXPERIENCING AND ENJOYING THIS VISION. God is Reason. and the nature must be rational which is to commune with him. There are many who, gifted with powers of intellect, rise to a rational apprehension of him who is the Eternal Law and Order behind all phenomena which appeal to sense. But God is Righteousness, Holiness, and Love, and the nature must be moral, and morally susceptible and loving, which is to experience a fuller communion with him. Worldliness, the absorption in the outward show of things; sin, the repugnance to submissive contact with the pure and blessed Spirit; -these are the hindrances which prevent men from seeing God. The eyes of the blind must be opened, the scales must fall from them, before the glorious vision of perfect goodness can be enjoyed, before the spirit of man can sun itself in the light of the Divine countenance.
III THERE WERE MORAL QUALIFICATIONS FOR A SPECIAL AND PROPHETIC VISION OF GOD. Doubtless those who were summoned to be the vehicles of Divine truth to their fellow men were providentially selected and fitted for the office. Certain times, places, circumstances of various kinds, were chosen with this end in view. But we are more concerned with those moral preparations which made men meet to see "visions of God." We especially note two characteristics of all honoured with this capacity and faculty.
1. Humility and receptivity. God reveals himself to the lowly, while he rejects the proud. Man must empty himself of self-conceit, self-righteousness, and self-confidence, in order that he may be filled with the Divine nature.
2. Aspiration. The look must be heavenward; the desire and longing must be Godward. "As the hart panteth after the water brooks, so panteth my soul after thee, O God!
IV PROPHETIC AID HAS EVER BEEN USED TO ENLIGHTEN MEN, AND TO ENABLE THEM TO EXPERIENCE VISIONS OF GOD. As a matter of fact, man does thus help his fellow man. Ezekiel brought God near to the hearts of the children of the Captivity. Readers of the inspired Scriptures have always been indebted to prophets and apostles for spiritual help; God himself has spoken through the enlightened nature of his special ministers, and his voice has thus reached multitudes who were profoundly in need of teaching, of guidance, of consolation. And this service is being rendered today. In the Church of Christ visions of God are daily enjoyed; and for those visions Christians are indebted to the agency, the ministry, of their fellow men. The service is constantly rendered, and is as constantly acknowledged with gratitude and appreciation.
APPLICATION. A clearer and completer vision of God is attained by those who are brought spiritually into contact with Jesus Christ, the Son of the Father, and the true Light. A fuller illumination is effected by the agency of the Holy Spirit, whose presence has, ever since Pentecost., more abundantly enriched the Church. The children of the Captivity were indebted to Ezekiel for aid in recognizing and rejoicing in the eternal light; but we are far more under obligation to him who has come forth from God, and has gone to God, and who has assured us, "He that hath seen me hath seen the Father. T.
HOMILIES BY J.D. DAVIES Vers. 1-3. Introduction respecting the person and mission of the prophet.
I HIS PERSONAL QUALIFICATIONS. A real, though sometimes undiscoverable, fitness between the instrument and the task, is an invariable law in the procedure of God.
1. Mark the significance of his name, "God becomes strength." Mostprobably the name had originated with God, who had, either secretly or openly, influenced his father Buzi in selecting it. A name, when God-given, is a revelation of what is unique and special in the man"s nature. Thus Israel, Nabal, Peter, Jesus.
2. He was designated from his birth, and by his birth, to special service forGod. Every man"s entrance into life is designed to be an entrance upon Divine service. The world a capacious temple, and God its central Object. In Ezekiel"s case there was no diversion of purpose; no casting about for a definite vocation in life. His education, all through the stages of youth, was concentrated on this single object to be Jehovah"s priest. The noblest types of the Levitical priesthood would be set before him as his model.
3. He had reached the maturity of his powers. By a merciful ordinance ofGod, in accommodation to human weakness, God had prohibited the priests from entering upon full service until they had attained the ripe age of thirty. Then strength would be developed; practical wisdom and knowledge of human affairs would be acquired; self-mastery might be attained. Acting on this declaration of the Divine will, John the Baptist (like Ezekiel, priest and prophet in one), and our Lord himself, began not their public ministry until they had reached their thirtieth year. There are nowhere signs of haste or impatience in the development of Jehovah"s plans. Premature action is a concomitant of weakness an omen of failure.
4. His moral fitness. Many of the priests in the temple were merefunctionaries professional automatens. The performance of the most sacred duties degenerated into mere mechanism. Men saw not the spiritual import of sacrifice, nor the awful significance of the temple ritual, and priests too often became "blind leaders of the blind." But Ezekiel was alive to the moral greatness of his office. To him had been revealed the nearness and the holiness of God; the spirituality of the Law, which carried its sanctions into man"s interior nature; the dark facts of human sin; the need of atonement and of cleansing. Hence, as the ordained servant of a holy God, Ezekiel had cultivated humility, habits of devotion, a principle of childlike faith, candid truthfulness, conscientious fidelity, and unflinching courage. For such sublime service, the highest qualities of soul were demanded.
5. His fertile imagination. Many of the visions described in his propheticbook are based upon objects and scenes in the temple at Jerusalem. Commencing here (prior to the Captivity) to exercise his faith in the unseen; commencing here the practice of looking beneath the surface of material things, and acquiring a habit of spiritual penetration, he gradually learnt to discover in nature symbols of celestial truths, and to see God everywhere. Thus he trained his imagination for useful and distinguished service.
II HIS FIELD OF SERVICE.
1. The vicissitudes of earthly affairs. While Ezekiel looked forward to thefulfilment of his peaceful vocation in Jerusalem, lo! war and defeat resulted in exile and bondage. With the dust of humiliation upon their heads, the chelsea people were conducted to Chaldea, and residence was allotted to them on the banks of the Chebar. Nothing is more fluctuating than earthly fortune. Jerusalem today, Chaldea tomorrow.
2. No outward circumstance is fatal to our real welfare nor a barrier tobenevolent activity. Now it was to be seen that piety can flourish amid a dearth of external privileges. The seeds of religious truth shall be carried into new fields. The special capacity of Ezekiel shall find more fitting, scope for its exercise than amid the quiet grandeur of Solomon"s temple. He is a priest in an ampler temple a priest for the world. The soul is superior to all imprisonment.
3. The permanency of spiritual work. The kingcraft of Nebuchadnezzar, the overthrow of Zedekiah, the honours and decorations of Chaldean captains, these things have long since ceased to exert any influence upon the life of the human race; but Ezekiel is still (and has been for twenty centuries) a teacher of men: his work still proceeds; his name is encircled with honour. Already king and captive have exchanged places. The first is last; the last, first.
III HIS INVESTITURE WITH THE PROPHET"S OFFICE. Jeremiah during Ezekiel"s time, and John afterwards, were, like him, priests and prophets too. In the case of other prophets, some special visit from God some suitable display of his glory attended their special designation to office. We have parallel instances in Moses, Samuel, and Isaiah. The vision was supersensuous, and must be accounted for, partly by external, and partly by internal, causes.
1. External. "The heavens were opened." The veil of material limitation was, for the time, withdrawn. The celestial realm was disclosed. A similar privilege was accorded to Elisha"s servant, in answer to his master"s prayer: "And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." To open the heavens to human view is to unveil, in part, the spiritual universe. So, to our Lord on the banks of Jordan, "the heavens were opened." A Divine voice proceeded; the Holy Ghost was imparted. Ezekiel, like Moses and Isaiah, "saw visions of God." The heavens were opened for the very purpose that the central Object might be seen. To see God; to have undoubted assurance of his presence, purity, and aidthis, every true prophet requires. "The word of God came expressly," or rather verily, to him. The ear confirmed the vision of the eye. Not only a spectacle, but an articulate voice. So Hamlet sought to assure himself of the reality of the spectre, when he demanded that it should speak. The ear is a more trustworthy witness than the eye. "Faith comes by hearing.
2. There was, on the part of Ezekiel, internal aptitude. Our organs o! sense have become dull, gross, earthly, by reason of the decline and decay of the soul"s true life. As vehicles by which the soul holds commerce with the spiritual realm, they are insufficient. Hence the spirit of a man has to be quickened by a special activity of God, so that it may, for the time being, transcend its native capabilities, its native sphere, in order to see God"s administration of the universe, and in order to receive new communications of his will. This is what is usually termed a state of ecstasy. In the creation of the material universe, a word was sufficient; but so indocile, intractable, are the elements of human disposition and will, that the hand of Jehovah must be exerted. "The hand of the Lord was upon him. D.
HOMILIES BY W. JONES Vers. 1-3. The Divine summons to the prophetic mission.
it came to pass in the thirtieth year," etc. Our text authorizes the following observations. The Divine summons to the prophetic mission
I WAS ADDRESSED TO EZEKIEL AT A TIME WHICH HE VERY MINUTELY RECORDS. "Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month In the fifth day of the month, which was the fifth year of King Jehoiachin"s captivity." This statement made with so much detail suggests:
1. That Ezekiel received this summons in vigorous manhood. We take "in the thirtieth year" as referring to the age of the prophet. The mighty call reached him when he had passed beyond the inexperience and immaturity of youth, and before the approach of the decay of either his physical or mental powers. Thirty years was the age at which the Levites in the wilderness entered upon their laborious duties. (Num_4:3) Jerome says that the priests entered upon their office at the same age; but the statement is very questionable. John the Baptist began his ministry on the completion of his thirtieth year. And "the Light of the world" was not publicly manifested until our Lord had attained the same age.
2. That he desired to place the reality of his predictions beyond question. Some of these are very remarkable. "We should deem it impossible for any one," says Fairbairn, "in a spirit of candour and sincerity, to peruse the wonderful and discriminating predictions contained in his writings respecting either the Jews themselves (those, for example, in ch. 5., 6., 11., 17., 21.), or the neighbouring nations, more particularly those of Tyre and Egypt predictions which foretold in regard to the subjects of them very different and varying fortunes, and such as necessarily required ages for their accomplishment we should deem it impossible for any one in a proper spirit to examine these, and compare them with the fulfilment, without being persuaded that they afford indubitable evidence of a supernatural insight into the far distant future." And the minuteness of the statement of time in the text, and the chronological order which is observed and stated in the prophecies, would emphasize the genuineness of these predictions and the certainty of their Divine origin.
3. That the summons made a deep impression upon the sold of theprophet. The careful particularity of the record indicates that Ezekiel felt profoundly the importance of that which he records. Those seasons in which God approaches most near to the soul, and communicates most directly with us, are momentous; they constitute epochs in our spiritual history.
II WAS ADDRESSED TO HIM IN SIGNIFICANT CIRCUMSTANCES.
1. In a heathen land. "In the hind of the Chaldeans," whither he had been carried captive by Nebuchadnezzar. The Chaldeans were idolaters. The Jewish rabbins assert that the Holy Spirit inspired the prophets only in the Holy Land. But here in Chaldea the inspiration of God quickens the soul of Ezekiel, heaven is opened unto him, visions of God are unfolded unto him, and the voice of God speaks to him. In the same land the Divine inspiration came to Daniel. And it was not at Jerusalem, but in Patmos, that St. John beheld his marvellous and glorious visions, and heard the mighty and awful voices of the great apocalypse. God is not limited to any place whatsoever. His Spirit can work as freely and effectively in one place as in another.
2. In a captive condition. "As I was among the captives," or, "in the midst of the captivity." With others of his fellow countrymen Ezekiel had been taken from Judaea and settled in Chaldea. That some of the captives painfully felt their condition is clear kern Psalm 137. To the patriotic and the pious there was much in their exile to cause grief. They would mourn for the fatherland with its stirring and sacred memories, and for the temple and its precious privileges, kern which they had been removed. These sorrows the godly had to suffer in common with the wicked. Those who were faithful to the Lord their God had to bear the captivity which had come upon the people by reason of the general unfaithfulness. Ezekiel, Daniel, and his three noble companions in the court of Nebuchadnezzar, men eminent for their religious fidelity, suffered the privations and griefs of the captivity not less, but perhaps much more, than they did whose sins caused that captivity. In every age the good are subject to the same outward afflictions and trials as the wicked. They have no exemption from the common calamities of life. In this respect "all things come alike to all,". (Ecc_9:2)
3. By the river of Chebar. We cannot with certainty identify this river. According to some it is "the modern Khabour, which rises near Nisibis, and flows into the Euphrates near Kerkesiah, two hundred miles north of Babylon." But Professor Rawlinson is of opinion that it "is the Nahr Malcha, or Royal Canal of Nebuchadnezzar the greatest of all the cuttings in Mesopotamia." It is probable that there was quiet and solitude by this river, and these are favourable to the reception of Divine communications. It was amid the awful heights of Sinai that Moses on two occasions was alone with God forty days and forty nights. (Exo_24:15-18) And somewhere in the seclusion of the same mountain region "the Lord passed by" the Prophet Elijah, and the voice of God spake unto him. (1Ki_19:8-18) And our Lord and Saviour frequently sought retirement for communion with his Father. (Mat_14:22, Mat_14:23; Mar_1:35; Luk_4:42 Luk_5:16) Devout solitude and serenity are congenial with Divine manifestation and communication. Moreover, there is something very suggestive about a river. It tends to hush the tumults of the mind and to stimulate peaceful and pure thought. When the spirit of Elisha was agitated, he was incapable of exercising his prophetic office, but when the agitation was allayed by music, he was able to prophesy. "When the minstrel played the hand of the Lord came upon him." And, as has been suggested by another, the gentle murmutings and rhythmic ripplings of the waters of the river may in like manner have attuned the spirit of Ezekiel to prophetic action and utterance.
III WAS ACCOMPANIED BY DIVINE VISIONS. "The heavens were opened, and I saw visions of God." These words indicate:
1. A remarkable faculty in man. He has power to behold "visions of God." 1 do not attempt to determine whether he saw them with the eye of the body or of the mind. To me it seems almost certain that the vision was spiritual. But whether it was physical or spiritual does not affect the great truth that we have power to receive spiritual and Divine revelations. Doubtless the seeing faculty in the case of the prophet was purified and strengthened for beholding these sublime and celestial scenes; (cf. 2Ki_6:17) but no new or additional faculties were given unto him. It behoves us to respect our nature, seeing that it is capable of beholding visions and hearing voices from God.
2. Great condescension in God. He opened the heavens, unfolded the glorious revelations, and empowered the prophet to behold them. The prophet speaks of them as "visions of God." The expression indicates that:
(1) God was their Author. They proceeded from him.
(2) God was their Object. It is true that "no man hath seen God at any time." The essential Deity "no man hath seen, nor can see;" yet these visions were manifestations of his majesty. Schmieder has beautifully said, "The Lord stooped to him, and his spirit was caught up to see God.
IV WAS ACCOMPANIED BY DIVINE COMMUNICATIONS. "The word of the Lord came expressly unto Ezekiel the priest." Or, more correctly, "The word of Jehovah came in reality unto Ezekiel." The prophet not only saw Divine visions, but he also "heard the voice of One that spake" (ver. 28). The true prophet is himself taught of God. His authority with men arises from the fact that he speaks not his own thoughts, opinions, or conclusions, but the word which he has received from God; that he conies to them with an assured "Thus saith the Lord.
V WAS ACCOMPANIED BY THE DIVINE IMPARTATION OF POWER. And the hand of the Lord was there upon him." The power of God was acting upon the spirit of Ezekiel as an inspiring, strengthening, constraining force. "The hand of Jehovah was on Elijah," and though weary, he put forth great physical exertion. (1Ki_18:46) The right hand of the glorified Lord was laid upon St. John in his dread swoon, and he was revived and strengthened. Whom God summons to arduous service he strengthens for the discharge of the same. He gives power commensurate with duty. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 5, 8, 12, 15, 16, 17, 20, 26, 28 The heavens were opened, and I saw visions of…
Eze_1:1-3
The heavens were opened, and I saw visions of God.
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Gods care of His Church
1. God is not tied to places. He can in a dungeon, in a prison, in a Babylon, let down His Spirit into the heart of any servant of His, and raise him to a prophetical height.
2. No place is so wicked but God can raise up instruments to do Him and the Church service there.
3. See here a door open for the enlargement of the Church, a type of Gods goodness toward the Gentiles.
4. The godly are wrapped up in the same calamity with the wicked. Ezekiel is among the captives.
5. The godly are mingled in this world with the wicked and profane.
6. God hath a special care of His Church and people, when they are in the lowest and worst condition. They shall have a prophet, though in Babylon.
7. Take heed of judging the condition of men by their outward afflictions. Those that are in great affliction may be greatly beloved, when those who are in great prosperity may be greatly hated.
8. The wicked fare the better for the godly. (W. Green Hill, M. A.)
Visions of God
Observe the nature of the prophets preparation for his work. It was not an outward call; it was not a visible stamp of authority or office given to him that men might see--he had that as priest before he was called to be a prophet; but it was that secret vision of God, it was that unseen speech of his soul with the Spirit of his God and of the Spirit of God with his soul that he could never demonstrate or prove to other men. That for them might be a dream of dreams, a visionary record of what never happened; but for Him from that hour it was the most real of all realities--a living voice through all his life, that shaped and coloured it long after, and that drove him forth amongst his fellow men, now to speak to them, as he tells us, in the bitterness of his spirit, and now under the burden of the Lord to sit down astonished and silent with them in their sorrow; but that made him a new, a different man for the rest of his life--from the moment that he saw and heard those visions of God and the voice of God within them. This was the secret preparation of the prophet for the prophets work, and this is just that hidden preparation for Gods work amongst men which our Church distinctly recognises the necessity of in all those who seek her ministry, while she as distinctly recognises the need for the outward and visible call. The outward call does not do away with the need of the inward voice and calling, nor does the inward voice and preparation supersede the need of the outward call and mission. It was not so in Ezekiels case. The one joined itself on to and grew out of the other. When Ezekiel the priest was called by this hidden and overmastering voice of God, when he was called to do a special prophets work, it was not an unknown God whose glory he was bid to see; it was the God of his fathers, the God who had formed and organised the Jewish Church and the Jewish priesthood of which Ezekiel was a member. And the voice which bid him go was not to him an unknown voice; it was a voice that had led his ancestors through the wilderness, that had spoken to them Gods law from Sinai, and the very visions of glory that he beheld weaved themselves out of and grew, as it were, out of the priests memory of the worship of the temple. The inward call sprang out of, joined itself to, rose naturally, and all the more forcibly out of the outward position and the outward calling of the man. And so is it in all settled and orderly churches. Yes; this is the true preparation and the true mission of him who would be a prophet, a speaker for God amongst the sons of men. He must be, if he is to be a successful prophet for God, a man who has seen God for himself; he must be a man who has had that vision of God that none can see but each man for himself. There are visions of God that all men may have, and may have in common together. There are visions, for instance, which we may speak of as the reflective visions of God--visions of God in the glories of Nature; visions of God in the marvels of history and of Providence; visions of God in the revelation of His Word; visions of God in the worship and sacraments of the sanctuary; but there is one vision more, one hour of vision which should come to each man, if it were but once in his life, and woe to him who claims to be a prophet for God who has not seen that vision and passed through that hour when, the man lifting himself or lifted up above the low, and mean, and poor surroundings of the daily world in which he lives, with its strife, with its sorrows, with its cares, with its business, with its seductions, and rising high above these to the very heavens where the Lord dwells, sees God for himself, hears Gods voice speaking to him as His, and claiming him for His, and gives himself in answering offer, and gives himself to God and says, O Lord, here am I; send me to do Thy work amongst men: make of me Thine instrument and Thy servant, and give me the great glory of serving Thee, and telling Thy words in the ears of Thy people. The mission of the national Church is not first and before all things to be popular. It is first and before all things to be faithful to speak the living Word of the living God, as she learned it in her visions of God. Men seem to forget this great truth nowadays, and men seem with a faithless and an anxious timidity only eager to make the Church popular, and to make her popular with the masses, and many are the counsellors and various the advice that the Church is enjoying at this moment as to how she shall make herself popular and successful. Again, there are those who would have us trust to the attractiveness of our sanctuaries and the beauty of our worship, and who tell us we shall win the masses and the people back to our deserted churches, if only we will have bright and hearty services and beautiful aesthetic churches, and all that is charming and attractive to win the senses of the multitude. You are beginning at the wrong end when you strive to win the masses to God with attractive services. Make men feel their need of the services; make men understand that when they come to the house of God they come there that they may see visions of God, see the glory of the Lord, hear His voice, learn His will, offer Him their homage and their respect; make men thus feel their need of the worship of the sanctuary, and they will come whether the sanctuary be beautiful or not, and if they come for the beauty of the sanctuary, they are degrading it by an unreal worship, unless they come for the glory of Him whom they should seek to meet there. What the Church needs for her work now is what she has always needed--men whose hearts are filled with visions of the living God, and with a firm faith in this--that He has given them a work to do, a message to speak amongst their fellow men, and the thought of that burns as a very fire in their bones, and they cannot keep back from speaking Gods message and Gods word of life amongst their suffering fellow citizens and fellow countrymen. Their hearts are moved by the thought that they have to go out amongst them of their captivity, though they feel it to be a rebellious house. They have to go out to people tied and bound in the chains of their sins, as they lie without the limits of the kingdom of Christ. (Archbishop Magee.)
Visions of God
1. Thoughts of heaven must receive their character from views of God. If we could see into heaven and did not see signs of God there, we should remain in spiritual darkness. We must pass into the house to perceive the householder. All beliefs of our interest in the heavens will be blighted unless they are steps on our way to know we have a living, almighty, perfect Friend.
2. All true views of God are given by God. He alone opens the inward eyes and presents the aspects He wants to reveal. He may open them through some outward impulse, or by action on the heart, but in either case the ripple of sensational life is hushed by the flow of a grander life, and the reasoning faculty stands still, waiting to know what it shall receive. Then, as the light air comes to a hanging leaf and stirs it, as a fathers love and wisdom come to an erring child and prompt to confession, so the subject of visions of God knows that God has affected him--that God alone could accomplish that which has happened to him.
3. Visions of God require a conscious apprehension by men. Men can look upwards or downwards, outward or inward; but they may shut their eyes, So they decide whether they will see the things of God or not--whether they will accept the fuller manifestations of God or not.
4. Various aspects of God are presented. Wonderful in number and variety are the views which God has provided for willing hearts. They are new every morning. (D. G. Watt, M. A.)
Visions of God
Seasons of illumination are granted to men; moments of intellectual or spiritual insight in which they obtain deeper knowledge of the mysteries of life, than in years of laboured activities. Life is conditioned by depth more than by length of days. The current of history may be changed in a day, the geography of a continent is determined by the achievements of one day. God works in moments, and when the heavens are opened and visions of God are granted to men, the day becomes a creative epoch, from which they date their redemption. The momentum of that day will not be exhausted for generations. That one day of spiritual illumination has lighted up the dark passages of centuries, and the glory of the vision has dispersed forever the gloom of the captivity. The vision by Chebar is not the solitary experience of Ezekiel. God makes Midian the training ground of Israels emancipator, and the hills of Bethlehem for Israels greatest king, and Jesus lived in Nazareth. The minimum of opportunity yields the maximum of results. Men have visions of God in coal mines as well as in cathedrals. The prophet in exile makes the disadvantages of his position tributary to his highest successes. The heavens were opened, and I saw visions of God. Visions of God are only possible when the heavens are opened. Heaven is the source of all illumination, more revelations are given to this world than discoveries made in it. Stars and suns are set aside, that the prophet may see God. It is a moment never to be forgotten when God appears in unveiled splendour. It becomes imperative at times that our faith be established by visions of God. Crises in our personal history have called for special revelations. Such was the captivity to Israel. We need the vision in captivity more than in our native land, with its temples and its priests. Israel thought that God had forsaken them; the vision proved that they had forsaken God. The way of communication between heaven and earth was still open. The hope of the race lies in the unbroken connection between heaven and earth, and the opening heavens in times of great peril proclaim that God lives and loves. Chebar has become a river of life, and the exile the gate of heaven. (G. T. Newton.)
Visions of God
To impart to man some degree of religious sensibility, it seems only necessary to lead him to a consideration of himself. Teach him to examine his own nature, to look a little into the wonderful mechanism which is going on in his own breast, and there will be found one of the most effectual means of awakening him to a real sense of the true character of his existence, and of the high and exalted relations which that existence sustains. Next, from the consideration of himself, let him turn to the consideration of the wonderful works existing out of himself. Let him look around on the green earth, with all its diversities of hill and dale, and wood and water, and sunshine and shade; and then from the plains below, let him look up to the canopy above, bright with stars and burning with suns,--and there will be seen visions of God, visions of power, wisdom, and goodness transcending his utmost powers to measure and fathom. By consciousness and observation we know how different a being a man generally is from what, considering his nature and destiny, we might reasonably expect him to be. Look at him, pursuing with passionate interest today what tomorrow will have passed into utter oblivion; now entering into contests where victory will bring no honour, and then striving after possessions whose acquirement will confer no happiness. View man in this situation and under these circumstances, and then remember that this is a being whose days upon earth are rapidly coming to an end; that he is born for eternity, for which he is here to prepare himself; and that that preparation, though embracing the interests of futurity, is also most conducive to the best enjoyment of the present,--and nothing can account for the course of conduct which he so often pursues, but that moral insensibility and stupor into which his connection with the world imperceptibly betrays him. In the first and early period of our existence, it is our nature to be governed chiefly by sensible impressions. Our thoughts, our wishes, our enjoyments, all lie within a narrow boundary. As we advance in years, our views extend, our hopes are expanded, our expectations are enlarged. We think more of what shall be and of what may be. Our happiness is more bound up with internal feelings, apprehensions, hopes, and anticipations. Hence arises one of the great advantages attending the good, that in their minds the thoughts and feelings connected with the future must necessarily be of a far brighter and happier description than those which are experienced by persons of an opposite character. It is, however, scarcely possible at the present moment for the best of our race to regard the course of human affairs without observing much to trouble and perplex them. Often will the spirit of the thoughtful and humane faint within him at the recollection of the magnitude and extent of the distresses and afflictions that have their residence on earth. For a moment he may feel as if his faith and piety were giving way; but deeper reflection comes to his aid, and restores him to confidence and hope. Visions of God rise up before his mind, and in those visions he sees the hand of Omnipotence stretched out over the angry and tempestuous waves of mortality, and bidding them into stillness and peace. In spite, then, of the difficulties by which we are surrounded, and notwithstanding the distressing occurrences that present themselves from day to day, the Christian believer will not let go his conviction that all is under the benignant care of a wise and merciful Providence, and will eventually be made to terminate in the establishment of truth and righteousness. He pretends not to dive into the depths of the Divine counsels. Knowing how absurd it would be to expect that he, who is but of yesterday, should be able to interpret the plans and proceedings of Him whose goings forth have been from of old, even from everlasting to everlasting, he submits in reverential silence to what appears most inscrutable and mysterious, believing and trusting that, as the government of human affairs is in the hands of the same Being who first made man a living soul and breathed into him the breath of life, it cannot but tend to a blessed and happy consummation. The more he reflects on all this, the more satisfied does he feel that the Author of his existence cannot be indifferent to the workmanship of His own hands, to the offspring of His own benevolence, and that whatever appearances there are which seem to imply the contrary, are only appearances, and melt away at the touchstone of examination, like midnight vapours at the approach of day. In the midst of our labours and duties, harassed perhaps by care, wearied with trouble, trembling with apprehension, our safety, our strength, our consolation will be best sought and obtained in those retirements of the soul when the veil is removed, and our eyes are opened to see visions of God. (T. Madge.)
Visions of God
I. Thy seer of the visions.
1. A priest. Of all men, they who minister to others in spiritual things need first to have their own visions of God. A spiritually-blind priest can only give dead, formal, perfunctory service.
2. A prophet. The prophet must first be a seer. No one can speak for God who has not first heard the voice of God or seen the glory of His truth.
II. The time of the visions. Early maturity--thirty years old.
1. After years of preparation.
2. Before a life of work.
III. The circumstances of the visions.
1. Ezekiel was among the captives.
(1) Banished from his native land; but not from God.
(2) Surrounded by sorrowful men among the captives. Atmosphere depressing. Yet light of heaven broke through it.
(3) Himself a captive. Trouble revealed the need of God, and invited His gracious help.
2. Ezekiel was by the river Chebar. In a quiet scene of nature. God is in the broad earth as surely as in any temple.
IV. The source of the visions.
1. From heaven. Then the prophet must look up. There is a spiritual astronomy which claims our study as much as the facts of man and earth.
2. Through the opening of heaven. God must reveal Himself. Revelation is the rolling back of the curtain, opening the gates of the unseen.
V. The nature of the visions. Seeing some rays of the Divine glory, some fringe of the robe of the Almighty. This is the highest of all visions. We can see it in the human countenance of Jesus. (W. F. Adeney, M. A.)
Vision and duty
(with Isa_6:1 and Act_26:19):--These three incidents to which our texts refer have some significant characteristics. In the case of each man, this vision of God was his call to the prophetic or apostolic office, not to a short season of special service. Moreover, each is related with the purpose of justifying the speakers conduct. The position of this vision in Isaiahs book is very significant. He has begun to prophesy and had spoken many things in the hearing of the people. They would not heed him but bade him be silent. He tells the story of his call, and says to them and to himself, I must speak. I am not my own master. I have seen the Lord of hosts, and He said, Go. I cannot get behind or away from that vision. Very similar are the circumstances under which the prophet Ezekiel tells his story. It is quite obvious, from the opening chapters of his book, that he shrank from the task of preaching to the exiles. But he could not help himself. Whether they hear or whether they forbear, speak he must, for he too has been told by God to go. So he relates what he saw when God appeared to him, and that must silence every qualm and query. Paul, too, is on his defence. Worldly people who recognise his genius, but pity his apparent sacrifice, and enemies who are conscience-stricken by his words are trying to silence that eloquent tongue. But he meets all their threats and entreaties with the unanswerable argument, The risen Lord appeared to me. I had a vision, and I dare not be disobedient to that.
I. The imperative constraint of a vision of God. We are all familiar with the fact that every life of successful achievement must be the result of concentration. The natural tendency is for the elements of our life to fly off at a tangent, and there must be some centripetal force which will keep them circling round the centre if any work is going to be done. We need to come under the unifying influence of a dominant purpose which shall weld the elements into a homogeneous whole; otherwise there will be discord and dissension. No man can build up a colossal business, or become a successful artist, or secure lasting fame in literature, who does not feel the spell of this purpose and walk under its constraint. Now, the most powerful constraint which can fall upon any man is that due to a vision of God. By that I do not mean just a belief in the existence of a Divine Being. A man may believe so far and be practically unaffected by his belief. It was something very far removed from a mere intellectual assent which transformed the lives of Isaiah, Ezekiel, and Paul. The attempts to describe what each saw vary immensely, and show wide differences of literary ability. No one would put Isaiahs majestic chapter and Ezekiels rather involved and labouring effort upon the same plane of literary merit. But Isaiah and Ezekiel and Paul are all attempting to describe a very real vision. Each knew that God had come into his life. For note the similarity of the immediate effects. Isaiah felt the whole building to tremble and the air seemed filled with the hissing steam which is emitted when fire and water mingle. He could only cry out in terror, Woe is me. Ezekiel fell upon his face before the appearance of the glory of the Lord, and then went away and sat amongst the captives for seven days dazed and astonished. Paul was stunned, blinded, smitten to the ground, and was led helpless into Damascus. And the ultimate consequences were similar also. And each man explains his conduct by declaring that he is under the imperative constraint of the vision of God. He dare not be disobedient to that. Nothing but death can break its spell. The vision of God will constrain us very powerfully! It will brook no disobedience. It will be more imperious than the dictates of prudence and of propriety. It will explain all our enthusiasm which the man who has never seen God cannot understand. There is no other influence which is powerful enough to oppose the disintegrating force of self-love and self-will within us, and to unite our hearts in the service of a true religion. Mere intellectual assent to dogmas about a divinity will not constrain us to forsake sin. Ceremonials and forms of worship cannot redeem us from callousness in worship and in conduct. The forces within us smite such barriers aside or leap over them at once. How noteworthy it is that in these three cases the ritual of the Jewish religion in which they had been trained is forgotten! There is no priest in the temple in which Isaiah stands, and no sacrifice is offered. Ezekiel the priest sees the glory of God as he sits in the plains by Babylons river. Saul, the punctilious and phylacteried Pharisee, meets Jesus face to face on the lonely road near Damascus. For years each man had been familiar with the most suggestive ritual which the world ever possessed, and it had only touched the surface: it had only succeeded in making them moral. It was the vision of God which revolutionised their life, making their nature reel to its foundations and turning the river of their energy into another channel. All devoted lives have been inspired by a vision of God, and not by the sight of a temple; by appropriation of the sacrificial offering, and not by kneeling before an altar. We shall only be blacklegs or hangers on, men called in to fill an emergency, if we depend for our inspiration upon anything less than a vivid personal experience of God. But is it possible for us to have a vision of God? According to the teaching of Jesus Christ, it is. Blessed are the pure in heart, for they shall see God. He that hath seen Me, hath seen the Father. It is possible for us to have an encounter with the Divine Person; to feel the contact between His Spirit and ours; to stand amidst a busy world and to be oblivious to all, whilst we gaze with entranced souls upon the flashing glory of God. But this is not to be a solitary experience casting a spell over succeeding years. Verily the time when the Lord of Glory first came to our side will be the epoch from which we reckon time. But if we see God in the face of Jesus Christ, He is with us always, even unto the end. Am I wrong in interpreting the emotions which sometimes surge in our hearts as a kind of envy of those men who received such a call to the ministry as came to these three servants of God? We urge ourselves on with a whip into which the cords of duty, of necessity, of reward, are lashed; but it is painful progress. We wish that our rapt eyes might see the Lord upon a throne high and lifted up, or a flaming glory borne by wheels full of eyes, or that some blinding light from heaven might enfold us in its passionate embrace. Is it not blessedly possible for us to have such a vision of God as never gladdened the eyes of Isaiah or Ezekiel? There is one significant difference between the apology of Paul and that of the earlier prophets. They are seeking partly to satisfy their own hearts and quiet the storm within; they fell back upon their vision as the justification to themselves. Paul has no misgivings within to hush! Why not? Because the vision of God is for him constant. It cannot fade as did that given to Isaiah! The Christian man lives in the Divine presence. There is no necessity for us to travel back along the road to some sacred spot marked by its altar. The place where we are standing now may be the place of vision. And we have to practise the presence of God!
II. The contents of our vision of God determine the limitation of our work. Isaiah sees God exalted upon a throne, with sweeping robes filling the temple, before whom the cherubim veil their faces and the choirs of heaven chant Holy, and the smitten prophet cries, I am unclean. This is a vision of God as exalted in righteousness. It is the moral supremacy of Jehovah over against the sin of Israel which fills the vision of Isaiah. It is different with the vision granted to Ezekiel. He gazes upon a blazing glory, which is supported by the cherubim, and which moves throughout the world with the swiftness of lightning upon the wheels full of eyes. Obviously this is God as sovereign in nature and history; this is God as omnipresent and omnipotent, governing the councils of the nations and ruling over all. I do not mean that Isaiah and Ezekiel saw only this. Isaiah knew of Gods omnipotence, for the whole earth is full of His glory. Ezekiel understood Gods moral supremacy; but the over, powering conception of God of the two visions is different. Now see what a connection there is between the dominant idea of God in the vision, and the work which each man has to do. Isaiah is sent to a people living securely in Jerusalem, but sunk into great sin. He has to exalt the Holy One of Israel over against the impurity of the nations life. Ezekiel is a prophet sent to a later generation, a mere handful of exiles who have been led away from despoiled Jerusalem by the armies of the mighty king of Babylon. Sitting by the river Chebar, the harps hung on the willows in a strange land, it seems as if Jehovah is not able to help them. Then Ezekiel comes to exalt the Omnipotent King in place of the boasting, hustling strength of Nebuchadnezzar. Now turn to the vision given to Paul, and consider its meaning and contents in the light of his writings and work. He saw God revealed in Jesus Christ. That meant the God whom Isaiah saw, a God exalted in righteousness, whose holiness convicted the self-righteous Pharisee as the chief of sinners, and made him preach, All have sinned and come short of the glory of God. That meant also the God whom Ezekiel saw, a God who is supreme above all the machinations of men and the swift vicissitudes of human experience, so that it is a part of his work to tell men that all things work together for good to them that love God, and therefore to rejoice in the Lord alway. But it meant also another aspect of God of which Isaiah and Ezekiel had only faint knowledge, namely, as the Father of men, who so loved the world as to send His Son to be the propitiation for all sin, and was calling all men everywhere to enjoy His salvation and to be reconciled to Him in Jesus Christ. And therefore Paul can be sent not to the few people of one nation to meet their special needs, but to all nations, to preach a Gospel which satisfied the universal and unchanging needs of the whole human race. So do the contents of our vision of God set the limits to our work. Our service in the world is determined by our knowledge of God. That is abundantly illustrated on the wide field of history. Any monk in mediaeval England could repeat a paternoster, but it needed a man whose heart was illumined by personal intercourse with the Father to translate the Bible for the people. The last century was satisfied with a most rigid and mechanical conception of God; and it was marked by a national life as meagre in its religious attainments as it was poverty-stricken in its religious ideals. It was only when men like Wesley and Carey, who had brooded over the Word of God and had become filled with His Spirit, delivered their message, that the Church was roused from its lethargy and began to save men at home and abroad. Herbert Spencer can write learnedly about the first principles of philosophical study; but he has no message to the sinful, because God is to him the unknowable, and that vision of God makes him powerless to serve. Matthew Arnold may compose clever essays which render a service within certain narrow limits, but he cannot preach to the mass of men, because his vision of God as only a power not ourselves which makes for righteousness is too dim to touch the heart of man. Huxley and Mill can tell people a great deal about the life history of a lobster or the laws of logic, but ask them to come to the bedside of a dying man or to comfort a sorrowing heart, and they are dumb, and must give place to the humble saint who has looked into the eyes of the Risen Christ. And so in all our work, its limitations are determined by the contents of our vision of God. A man who has never seen a holy God will not care much about holiness. Why is a man content to amass a fortune by a policy of greed and grab, though he leave the world worse than he found it? Because he has never been into a holy place and seen God giving up in love! And the other part of the truth is that the Christians vision of God is the only satisfying one. It is no disparagement of the work of Isaiah and Ezekiel to point out that it was limited. This was the necessary result of the imperfection of all pre-Christian knowledge of God. The jewel has many facets; and one man gazed upon one flashing surface, and another in different circumstances upon a second. But Paul saw God in Christ, who is the express image of His person; and we all may see the glory, the glory as of the only begotten of the Father. This does not lift the veil from the secret nature of God. Nothing is more magnificent in these visions than their reverent reticence. No one can see God; only the appearance of His glory. But we see all that glory in Jesus Christ. Failure to interpret God through Jesus Christ only has always spelled disaster. The vision of God in Jesus Christ crucified and risen again is the only vision which can satisfy all the needs of our own heart and fit us to render permanent service to men in all circumstances. And this is the vision of God upon which we may gaze today. We shall not stand in any smoke-filled temple and gaze upon a throne high and lifted up. We shall not watch the whirling wheels full of eyes which carry the burning glory. But we may see Jesus. He is no dim, fading figure upon times canvas. He stands before us a living Person, clear cut against the horizon of eternity. We know the life He lived, the death He died, and that He rose from the dead. The supreme business of every man in this life is to see God in Jesus Christ himself, and then to help others to have the vision. Deep down in the heart of every man is the longing which cries with the badgered patriarch, Oh that I knew where I might find Him, that I might come even to His seat! I am the Way, the Truth, and the Life. No man cometh unto the Father but by Me! It is the voice of Jesus that I hear. Jesus brings us to our Father, and puts our hand in His strong grasp. (J. E. Roberts, M. A.)
The added sense
I had visions of God. So said Ezekiel. He was selected from a crowd that he might have them, and he had them. There is something that is arbitrary in Gods selection of a prophet; so that the man is, as Paul said, apprehended, and cannot choose but hear. There are also qualities in the man that cause him to be chosen. He will be a man of sense. He will be a man of intellectual power, for a prophet must not be a fool; and of moral power, one in whose heart are certain abiding convictions. But chiefly he will have the spiritual sense, the seeing eye. The soul has senses as the body has, and the pure in heart shall see God. It is quite conceivable that when our Lord chose His disciples He may have done so at first sight, for He knew what was in men. Perhaps it is more easily conceived that He had known, watched, studied them for months, and had said within Himself that when the time came for beginning these were the men who should be His chosen ones. Either way, they were chosen because they were fit to be, a preliminary fitness being implied. When we are told that a certain man had visions of God, it implies that beside the God who gives it there is the man who can receive it; and when He speaks there is a man who, being aware of it, stands in a listening attitude. The added sense which certain prophets have had is not a mere human faculty invested for the time with keener powers, but is a distinct and particular thing. The poets eye sees visions not shown to others; and what were the world if it were robbed of the poets dreams? The practical man has his uses--he who knows that two and two are four, utilitarian to his core; who never had a waking dream in his life. But where should we be without the man who sees the heavenly glories and calls things by their truest names? He has visions, this man, and so perhaps the astronomer may have, and the historian and the biographer, but they are not the visions given to him of the added sense, the pure in heart, and the prophet by the river, nor are they worth as much. Take away the seers, the mystics, the dreamers, and we are bankrupt. These men find the gold, mint it, and scatter it abroad for commoner men to find. Someone has expressed his pity for the blind man for this reason among others, that he has knowledge at one entrance quite shut out. For it is perfectly true that he who adds a sense to us adds in effect a world. If you can unstop the ears of a deaf man, and so give him the sense of hearing, you give him immediate entrance to the world of sound, the sweet world of the breeze, the bird, and the speaking friend. This explains why it is that the great realities of the spiritual world are myths, names, and dreams to so many people, and why there are so many people to whom one cannot speak of his deepest experiences. Words are only symbols to convey impressions and when there is no appreciation or reception of the impression, what is the use of words? When you talk to these people about the markets and the price of corn and coal, or when you go to a higher level and speak of pictures, poetry, and music, you speak intelligible words; but when you speak of grace in any of its thousand terms, you treat of things they do not know. The expressed mission of Christ was to open the eyes of the blind. It was His condemnation of the wilfully blind around Him that they had eyes but could not perceive. It was then, and still is, the emphatic cry of the Christian, I see, the meaning, the shore, the eternal Face. It is an interesting conception that one has when he thinks it might have pleased God to have made our mortal nature differently, and to have endowed it with four senses instead of five. Suppose it had been thought sufficient that we should be able to see and to hear, to feel and taste, but were denied the sense of smell; and yet God, denying us this, had filled the world with odorous buds and fragrant trees as now. Then the meadow-sweet were vain, the perfume of the violet unreal, and all sweet scents non-existent, But God had presently, let it be imagined, repented, and had given to one solitary and selected man the sense of smell; and this man, forgetting the deprivation of the rest of us, came to us with his question, Can you tell me why there should be so great a difference between the fragrance of the violet and the rose? My dear sir, we should reply, we do not understand you; the shape of the flowers and their size and colour we can speak of, but what this fragrance is we are unable to understand. And should he go on to speak such words as smell, odour, and scent, we could only insist on our denial. The lack of sense makes it so. And it is precisely in the same way that visions of God are impossible to some men, and so frequent with others. A man is not necessarily beside himself because he sees what the rest say is not there, or hears a voice when all the world declares there was no sound. For then suppose the cure were worked on us, and we should walk through the gardens with a new sense added. With what wonder we should become aware of their odours, and go from flower to flower to try them all The more the world grows sordid, and, as it terms it, practical, the more it needs the added sense. When a man is wholly given to trade, and a woman to frivolity, the day of seeing visions of God is gone. What is needed is the added sense; for then the Church sees something more than organisations, and the nation more than colonies; and even the common man sees the encircling hills run back and life grow wide with astonishing speed. There is a prayer which, if answered, would meet the necessities of the case: Open the young mans eyes, that he may see. Lord, that I may receive my sight. (A. J. Southouse.)
Spiritual ministries
Some men never had any religious experience even of the lowest type; some men never prayed: are we to go and ask such men what they think of prophets, inspired souls, minds that burn with enthusiasm? We shall go to them for religious judgment when we go to the blind for an opinion of colour, and to the deaf for an opinion of sound. There are some men whose opinion we do not take upon any subject. On the other hand, when a man says he has seen heaven opened, and has seen a Divine vision, and has felt in his heart the calm of infinite peace, we are entitled to question him, to study his spirit, to estimate his quality of strength and tenderness, and to subject his testimony to practical trial. If the man himself is true, he will be better than his certificate; and if the man himself is false, no certificate can save him from exposure and destruction. Let us attend to this man awhile. He comes amongst us with unique pretensions. He says he was among the captives by the river of Chebar. Then was Ezekiel a captive? The historical answer is, Yes; the religious answer is, No. He was a prisoner, and yet he was enjoying the liberty granted to him by enlarging heavens and descending visions. Have we not had experience of this kind? May we not so far claim the companionship of the prophet? You do not live in the prison. Plato said that when Socrates was taken to prison the prison ceased; it was the prison that gave way. A right mind can never be in prison. What did Ezekiel see?--visions of God. By this term we are not to understand simply great visions. Ezekiel saw God, hints of God, gleams of the Divine presence, indications and proofs of Gods nearness; verily, they were sights of God. The word of the Lord, he continues, came expressly unto him. By expressly understand directly, certainly, without mistake. The voice of God cannot be mistaken: it startles men; then it soothes men; then it creates in them an attentive disposition; then it inspires men; and then it says, Evermore, till the work is done, shall this music resound in your souls. Then there is a word of the Lord, actually a word. There is some word the Lord has chosen, taken up, selected, held up, stamped with His image? Yes. Where is it? Every man knows where it is. The word of God is nigh thee, in thee, is in a sense thyself. To want God is to have Him; to demand the word of the living God is to know it. What may come of expansion, enlargement, higher and higher illumination, only eternity can disclose; but the beginning is in the very cry that expresses necessity or desire. Then comes the vision itself. Who may enter upon it? Personally, I simply accept it. We are not all poets, prophets. Some of us have but one set of eyes; the best thing for us to do is to listen, and wonder, and believe. We are rebuked by these revelations. We think we see everything when we see nothing. What have we seen? Trees? No: only the wood in which trees grow. Flowers? Not one; but things that want to be flowers, aspirations, struggles towards beauteous expression and fragrance. We have not yet seen one another. We have seen nothing as it really is. When a man, therefore, has seen aught of God or spirituality, we should listen to him with entranced attention. The talk is to us lunacy, the words are madness, until we are touched with a kindred spirit, sublimed by a kindred faith; then all things are known to be possible with God. The need of every age is a spiritual ministry. Spirituality and superstition are not the same thing. We want men who will give us ideal visions of life, high conceptions of morality, sublime forecasts of destiny, and a deepening sense of the sinfulness of sin. We need men who can create, not moral commandments and stipulations, but a moral atmosphere, which a bad man cannot breathe. It is better to pray than to doubt; it is mentally stronger to believe than to deny. The fool hath said in his heart, There is no God; the prophet hath said in his faith, The heavens were opened, and I saw visions of God. I would rather listen to the second man than to the first. The probabilities, at least, are on his side. Already there are intimations that the universe is larger than any fool has discovered it to be. Let us hear the prophet. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Ezekiel 1
THE VISION OF THE GLORY OF GOD
Ezekiel 1
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IT might be hazardous to attempt, from the general considerations advanced in the last two chapters, to form a conception of Ezekiels state of mind during the first few years of his captivity. If, as we have found reason to believe, he had already come under the influence of Jeremiah, he must have been in some measure prepared for the blow which had descended on him. Torn from the duties of the office which he loved, and driven in upon himself, Ezekiel must no doubt have meditated deeply on the sin and the prospects of his people. From the first he must have stood aloof from his fellow exiles, who, led by their false prophets, began to dream of the fall of Babylon and a speedy return to their own land. He knew that the calamity which had befallen them was but the first instalment of a sweeping judgment before which the old Israel must utterly perish. Those who remained in Jerusalem were reserved for a worse fate than those who had been carried away; but so long as the latter remained impenitent there was no hope even for them of an alleviation of the bitterness of their lot. Such thoughts, working in a mind naturally severe in its judgments, may have already produced that attitude of alienation from the whole life of his companions in misfortune which dominates the first period of his prophetic career. But these convictions did not make Ezekiel a prophet. He had as yet no independent message from God, no sure perception of the issue of events, or the path which Israel must follow in order to reach the blessedness of the future. It was not till the fifth year of his captivity that the inward change took place which brought him into Jehovahs counsel, and disclosed to him the outlines of all his future work, and endowed him with the courage to stand forth amongst his people as the spokesman of Jehovah.
Like other great prophets whose personal experience is recorded, Ezekiel became conscious of his prophetic vocation through a vision of God. The form in which Jehovah first appeared to him is described with great minuteness of detail in the first chapter of his book. It would seem that in some hour of solitary meditation by the river Kebar his attention was attracted to a storm-cloud forming in the north and advancing toward him across the plain. The cloud may have been an actual phenomenon, the natural basis of the theophany which follows. Falling into a state of ecstasy, the prophet sees the cloud grow luminous with an unearthly splendour. From the midst of it there shines a brightness which he compares to the lustre of electron. Looking more closely, he discerns four living creatures, of strange composite form, -human in general appearance, but winged; and each having four heads combining the highest types of animal life-man, lion, ox, and eagle. These are afterwards identified with the cherubim of the Temple symbolism: {Eze_10:20} but some features of the conception may have been suggested by the composite animal figures of Babylonian art, with which the prophet must have been already familiar. The interior space is occupied by a hearth of glowing coals, from which lightning-flashes constantly dart to and fro between the cherubim. Beside each cherub is a wheel, formed apparently of two wheels intersecting each other at right angles. The appearance of the wheels is like "chrysolite," and their rims are filled with eyes, denoting the intelligence by which their motions are directed. The wheels and the cherubim together embody the spontaneous energy by which the throne of God is transported whither He wills; although there is no mechanical connection between them, they are represented as animated by a common spirit, directing all their motions in perfect harmony. Over the heads and outstretched wings of the cherubim is a rigid pavement or "firmament" like crystal; and above this a sapphire stone supporting the throne of Jehovah. The divine Being is seen in the likeness of a man; and around Him, as if to temper the fierceness of the light in which He dwells, is a radiance like that of the rainbow. It will be noticed that while Ezekiels imagination dwells on what we must consider the accessories of the vision-the fire, the cherubim, the wheels-he hardly dares to lift his eyes to the person of Jehovah Himself. The full meaning of what he is passing through only dawns on him when he realises that he is in the presence of the Almighty. Then he falls on his face, overpowered by the sense of his own insignificance.
There is no reason to doubt that what is thus described represents an actual experience on the part of the prophet. It is not to be regarded merely as a conscious clothing of spiritual truths in symbolic imagery. The description of a vision is of course a conscious exercise of literary faculty; and in all such cases it must be difficult to distinguish what a prophet actually saw and heard in the moment of inspiration from the details which he was compelled to add in order to convey an intelligible picture to the minds of his readers. It is probable that in the case of Ezekiel the element of free invention has a larger range than in the less elaborate descriptions which other prophets give in their visions. But this does not detract from the force of the prophets own assertion that what be relates was based on a real and definite experience when in a state of prophetic ecstasy. This is expressed by the words "the hand of Jehovah was upon him" (Eze_1:3)-a phrase which is invariably used throughout the book to denote the prophets peculiar mental condition when the communication of divine truth was accompanied by experiences of a visionary order. Moreover, the account given of the state in which this vision left him shows that his natural consciousness had been overpowered by the pressure of supersensible realities on his spirit. He tells us that he went "in bitterness, in the heat of his spirit, the hand of the Lord being heavy upon him; and came to the exiles at Tel-abib, and sat there seven days stupefied in their midst". {Eze_3:14-15}
Now whatever be the ultimate nature of the prophetic vision, its significance for us would appear to lie in the untrammelled working of the prophets imagination under the influence of spiritual perceptions which are too profound to be expressed as abstract ideas. The prophets consciousness is not suspended, for he remembers his vision and reflects on its meaning afterwards; but his intercourse with the outer world through the senses is interrupted, so that his mind moves freely amongst images stored in his memory, and new combinations are formed which embody a truth not previously apprehended. The tableau of the vision is therefore always capable to some extent of a psychological explanation. The elements of which it is composed must have been already present in the mind of the prophet, and in so far as these can be traced to their sources we are enabled to understand their symbolic import in the novel combination in which they appear. But the real significance of the vision lies in the immediate impression left on the mind of the prophet by the divine realities which govern his life, and this is especially true of the vision of God Himself which accompanies the call to the prophetic office. Although no vision can express the whole of a prophets conception of God, yet it represents to the imagination certain fundamental aspects of the divine nature and of Gods relation to the world and to men; and through all his subsequent career the prophet will be influenced by the form in which he once beheld the great Being whose words come to him from time to time. To his later reflection the vision becomes a symbol of certain truths about God, although in the first instance the symbol was created for him by a mysterious operation of the divine Spirit in a process over which he had no control. In one respect Ezekiels inaugural vision seems to possess a greater importance for his theology than is the case with any other prophet. With the other prophets the vision is a momentary experience, of which the spiritual meaning passes into the thinking of the prophet, but which does not recur again in the visionary form. With Ezekiel, on the other hand, the vision becomes a fixed and permanent symbol of Jehovah, appearing again and again in precisely the same form as often as the reality of Gods presence is impressed on his mind.
The essential question, then, with regard to Ezekiels vision is, What revelation of God or what ideas respecting God did it serve to impress on the mind of the prophet? It may help us to answer that question if we begin by considering certain affinities which it presents to the great vision which opened the ministry of Isaiah. It must be admitted that Ezekiels experience is much less intelligible as well as less impressive than Isaiahs. In Isaiahs delineation we recognise the presence of qualities which belong to genius of the highest order. The perfect balance of form and idea, the reticence which suggests without exhausting the significance of what is seen, the fine artistic sense which makes every touch in the picture contribute to the rendering of the emotion which fills the prophets soul, combine to make the sixth chapter of Isaiah one of the most sublime passages in literature. No sympathetic reader can fail to catch the impression which the passage is intended to convey of the awful majesty of the God of Israel, and the effect produced on a frail and sinful mortal ushered into that holy Presence. We are made to feel how inevitably such a vision gives birth to the prophetic impulse, and how both vision and impulse inform the mind of the seer with the clear and definite purpose which rules all his subsequent work.
The point in which Ezekiels vision differs most strikingly from Isaiahs is the almost entire suppression of his subjectivity. This is so complete that it becomes difficult to apprehend the meaning of the vision in relation to his thought and activity. Spiritual realities are so overlaid with symbolism that the narrative almost fails to reflect the mental state in which he was consecrated for the work of his life. Isaiahs vision is a drama, Ezekiels is a spectacle; in the one religious truth is expressed in a series of significant actions and words, in the other it is embodied in forms and splendours that appeal only to the eye. One fact may be noted in illustration of the diversity between the two representations. The scenery of Isaiahs vision is interpreted and spiritualised by the medium of language. The seraphs hymn of adoration strikes the note which is the central thought of the vision, and the exclamation which breaks from the prophets lips reveals the impact of that great truth on a human spirit. The whole scene is thus lifted out of the region of mere symbolism into that of pure religious ideas. Ezekiels, on the other hand, is like a song without words. His cherubim are speechless. While the rustling of their wings and the thunder of the revolving wheels break on his ear like the sound of mighty waters, no articulate voice bears home to the mind the inner meaning of what he beholds. Probably he himself felt no need of it. The pictorial character of his thinking appears in many features of his work: and it is not surprising to find that the import of the revelation is expressed mainly in visual images.
Now these differences are in their own place very instructive, because they show how intimately the vision is related to the individuality of him who receives it, and how even in the most exalted moments of inspiration the mind displays the same tendencies which characterise its ordinary operations. Yet Ezekiels vision represents a spiritual experience not less real than Isaiahs. His mental endowments are of a different order, of a lower order if you will, than those of Isaiah; but the essential fact that he too saw the glory of God and in that vision obtained the insight of the true prophet is not to be explained away by analysis of his literary talent or of the sources from which his images are derived. It is allowable to write worse Greek than Plato; and it is no disqualification for a Hebrew prophet to lack the grandeur of imagination and the mastery of style which are the notes of Isaiahs genius.
In spite of their obvious dissimilarities the two visions have enough in common to show that Ezekiels thoughts concerning God had been largely influenced by the study of Isaiah. Truths that had perhaps long been latent in his mind now emerge into clear consciousness, clothed in forms which bear the impress of the mind in which they were first conceived. The fundamental idea is the same in each vision: the absolute and universal sovereignty of God. "Mine eyes have seen the King, Jehovah of hosts." Jehovah appears in human form, seated on a throne and attended by ministering creatures which serve to show forth some part of His glory. In the one case they are seraphim, in the other cherubim: and the functions imposed on them by the structure of the vision are very diverse in the two cases. But the points in which they agree are more significant than those in which they differ. They are the agents through whom Jehovah exercises His sovereign authority, beings full of life and intelligence and moving in swift response to His will. Although free from earthly imperfection they cover themselves with their wings before His majesty, in token of the reverence which is due from the creature in presence of the Creator. For the rest they are symbolic figures embodying in themselves certain attributes of the Deity, or certain aspects of His kingship. Nor can Ezekiel any more than Isaiah think of Jehovah as the King apart from the emblems associated with the worship of His earthly sanctuary. The cherubim themselves are borrowed from the imagery of the Temple, although their forms are different from those which stood in the Holy of Holies. So again the altar, which was naturally suggested to Isaiah by the scene of his vision being laid in the Temple, appears in Ezekiels vision in the form of the hearth of glowing coals which is under the divine throne. It is true that the fire symbolises destructive might rather than purifying energy, {see Eze_10:2} but it can hardly be doubted that the origin of the symbol is the altar-hearth of the sanctuary and of Isaiahs vision. It is as if the essence of the Temple and its worship were transferred to the sphere of heavenly realities where Jehovahs glory is fully manifested. All this, therefore, is nothing more than the embodiment of the fundamental truth of the Old Testament religion-that Jehovah is the almighty King of heaven and earth, that He executes His sovereign purposes with irresistible power, and that it is the highest privilege of men on earth to render to Him the homage and adoration which the sight of His glory draws forth from heavenly beings.
The idea of Jehovahs kingship, however, is presented in the Old Testament under two aspects. On the one hand, it denotes the moral sovereignty of God over the people whom He had chosen as His own and to whom His will was continuously revealed as the guide of their national and social life. On the other hand, it denotes Gods absolute dominion over the forces of nature and the events of history, in virtue of which all things are the unconscious instruments of His purposes. These two truths can never be separated, although the emphasis is laid sometimes on the one and sometimes on the other. Thus in Isaiahs vision the emphasis lies perhaps more on the doctrine of Jehovahs kingship over Israel. It is true that He is at the same time represented as One whose glory is the "fulness of the whole earth," and who therefore manifests His power and presence in every part of His world-wide dominions. But the fact that Jehovahs palace is the idealised Temple of Jerusalem suggests at once, what all the teaching of the prophet confirms, that the nation of Israel is the special sphere within which His kingly authority is to obtain practical recognition. While no man had a firmer grasp of the truth that God wields all natural forces and overrules the actions of men in carrying out His providential designs, yet the leading ideas of His ministry are those which spring from the thought of Jehovahs presence in the midst of His people and the obligation that lies on Israel to recognise His sovereignty. He is, to use Isaiahs own expression, the "Holy One of Israel."
This aspect of the divine kingship is undoubtedly represented in the vision of Ezekiel. We have remarked that the imagery of the vision is to some extent moulded on the idea of the sanctuary as the seat of Jehovahs government, and we shall find later on that the final resting-place of this emblem of His presence is a restored sanctuary in the land of Canaan. But the circumstances under which Ezekiel was called to be a prophet required that prominence should be given to the complementary truth that the kingship of Jehovah was independent of His special relation to Israel. For the present the tie between Jehovah and His land was dissolved. Israel had disowned her divine King, and was left to suffer the consequences of her disloyalty. Hence it is that the vision appears, not from the direction of Jerusalem, but "out of the north," in token that God has departed from His Temple and abandoned it to its enemies. In this way the vision granted to the exiled prophet on the plain of Babylonia embodied a truth opposed to the religious prejudices of his time, but reassuring to himself that the fall of Israel leaves the essential sovereignty of Jehovah untouched; that He still-lives and reigns, although His people are trodden underfoot by worshippers of other gods. But more than this, we can see that on the whole the tendency of Ezekiels vision, as distinguished from that of Isaiah, is to emphasise the universality of Jehovahs relations to the world of nature and of mankind. His throne rests here on a sapphire stone, the symbol of heavenly purity, to signify that His true dwelling-place is above the firmament, in the heavens, which are equally near to every region of the earth. Moreover, it is mounted on a chariot, by which it is moved from place to place with a velocity which suggests ubiquity, and the chariot is borne by "living creatures" whose forms unite all that is symbolical of power and dignity in the living world. Further, the shape of the chariot, which is foursquare, and the disposition of the wheels and cherubim. which is such that there is no before or behind, but the same front presented to each of the four quarters of the globe, indicate that all parts of the universe are alike accessible to the presence of God. Finally, the wheels and the cherubim are covered with eyes, to denote that all things are open to the view of Him who sits on the throne. The attributes of God here symbolised are those which express His relations to created existence as a whole-omnipresence, omnipotence, omniscience. These ideas are obviously incapable of adequate representation by any sensuous image-they can only be suggested to the mind: and it is just the effort to suggest such transcendental attributes that imparts to the vision the character of obscurity which attaches to so many of its details.
Another point of comparison between Isaiah and Ezekiel is suggested by the name which the latter constantly uses for the appearance which he sees, or rather perhaps for that part of it which represents the personal appearance of God. He calls it the "glory of Jehovah," or "glory of the God of Israel." The word for glory (kabod) is used in a variety of senses in the Old Testament. Etymologically it comes from a root expressing the idea of heaviness. When used, as here, concretely, it signifies that which is the outward manifestation of power or worth or dignity. In human affairs it may be used of a mans wealth, or the pomp and circumstance of military array, or the splendour and pageantry of a royal court-those things which oppress the minds of common men with a sense of magnificence. In like manner, when applied to God, it denotes some reflection in the outer world of His majesty, something that at once reveals and conceals His essential Godhead. Now we remember that the second line of the seraphs hymn conveyed to Isaiahs mind this thought, that "that which fills the whole earth is His glory." What is this "filling of the whole earth" in which the prophet sees the effulgence of the divine glory? Is his feeling akin to Wordsworths
"sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean, and the living air,
And the blue sky, and in the mind of man"?
At least the words must surely mean that all through nature Isaiah recognised that which declares the glory of God, and therefore in some sense reveals Him. Although they do not teach a doctrine of the divine immanence, they contain all that is religiously valuable in that doctrine. In Ezekiel, however, we find nothing that looks in this direction. It is characteristic of his thoughts about God that the very word "glory" which Isaiah uses of something diffused through the earth is here employed to express the concentration of all divine qualities in a single image of dazzling splendour, but belonging to heaven rather than to earth. Glory is here equivalent to brightness, as in the ancient conception of the bright cloud which led the people through the desert and that which filled the Temple with overpowering light when Jehovah took possession of it. {2Ch_7:1-3} In a striking passage of his last vision Ezekiel describes how this scene will be repeated when Jehovah returns to take up His abode amongst His people and the earth will be lighted up with His glory. {Eze_43:2} But meanwhile it may seem to us that earth is left poorer by the loss of that aspect of nature in which Isaiah discovered a revelation of the divine.
Ezekiel is conscious that what he has seen is after all but an imperfect semblance of the essential glory of God on which no mortal eye can gaze. All that he describes is expressly said to be an "appearance" and a "likeness." When he comes to speak of the divine form in which the whole revelation culminates he can say no more than that it is the "appearance of the likeness of the glory of Jehovah." The prophet appears to realise his inability to penetrate behind the appearance to the reality which it shadows forth. The clearest vision of God which the mind of man can receive is an after-look like that which was vouchsafed to Moses when the divine presence had passed by. {Exo_33:23} So it was with Ezekiel. The true revelation that came to him was not in what he saw with his eyes in the moment of his initiation, but in the intuitive knowledge of God which from that hour he possessed, and which enabled him to interpret more fully than he could have done at the time the significance of his first memorable meeting with the God of Israel. What he retained in his waking hours was first of all a vivid sense of the reality of Gods being, and then a mental picture suggesting those attributes which lay at the foundation of his prophetic ministry.
It is easy to see how this vision dominates all Ezekiels thinking about the divine nature. The God whom he saw was in the form of a man, and so the God of his conscience is a moral person to whom he fearlessly ascribes the parts and even the passions of humanity. He speaks through the prophet in the language of royal authority, as a king who will brook no rival in the affections of his people. As King of Israel He asserts His determination to reign over them with a mighty hand, and by mingled goodness and severity to break their stubborn heart and bend them to His purpose. There are perhaps other and more subtle affinities between the symbol of the vision and the prophets inner consciousness of God. Just as the vision gathers up all in nature that suggests divinity into one resplendent image, so it is also with the moral action of God as conceived by Ezekiel. His government of the world is self-centred; all the ends which He pursues in His providence lie within Himself. His dealings with the nations, and with Israel in particular, are dictated by regard for His own glory, or, as Ezekiel expresses it, by pity for His great name. "Not for your sake do I act, O house of Israel, but for My holy name, which ye have profaned among the heathen whither ye went". {Eze_36:22} The relations into which He enters with men are all subordinate to the supreme purpose of "sanctifying" Himself in the eyes of the world or manifesting Himself as He truly is. It is no doubt possible to exaggerate this feature of Ezekiels theology in a way that would be unjust to the prophet. After all, Jehovahs desire to be known as He is implies a regard for His creatures which includes the ultimate intention to bless them. It is but an extreme expression in the form necessary for that time of the truth to which all the prophets bear witness, that the knowledge of God is the indispensable condition of true blessedness to men. Still, the difference is marked between the "not for your sake" of Ezekiel and the "human bands, the cords of love" of which Hosea speaks, the yearning and compassionate affection that binds Jehovah to His erring people.
In another respect the symbolism of the vision may be taken as an emblem of the Hebrew conception of the universe. The Bible has no scientific theory of Gods relation to the world; but it is full of the practical conviction that all nature responds to His behests, that all occurrences are indications of His mind, the whole realm of nature and history being governed by one Will which works for moral ends. That conviction is as deeply rooted in the thinking of Ezekiel as in that of any other prophet, and, consciously or unconsciously, it is reflected in the structure of the merkaba, or heavenly chariot, which has no mechanical connection between its different parts, and yet is animated by one spirit and moves altogether at the impulse of Jehovahs will.
It will be seen that the general tendency of Ezekiels conception of God is what might be described in modern language as "transcendental." In this, however, the prophet does not stand alone, and the difference between him and earlier prophets is not so great as is sometimes represented. Indeed, the contrast between transcendent and immanent is hardly applicable in the Old Testament religion. If by transcendence it is meant that God is a being distinct from the world, not losing Himself in the life of nature, but ruling over it and controlling it as His instrument, then all the inspired writers of the Old Testament are transcendentalists. But this does not mean that God is separated from the human spirit by a dead, mechanical universe which owes nothing to its Creator but its initial impulse and its governing laws. The idea that a world could come between man and God is one that would never have occurred to a prophet. Just because God is above the world He can reveal Himself directly to the spirit of man, speaking to His servants face to face as a man speaketh to his friend.
But frequently in the prophets the thought is expressed that Jehovah is "far off" or "comes from far" in the crises of His peoples history. "Am I a God at hand, saith Jehovah, and not a God afar off?" is Jeremiahs question to the false prophets of his day; and the answer is, "Do not I fill heaven and earth? saith Jehovah." On this subject we may quote the suggestive remarks of a recent commentator on Isaiah: "The local deities, the gods of the tribal religions, are near; Jehovah is far, but at the same time everywhere present. The remoteness of Jehovah in space represented to the prophets better than our transcendental abstractions Jehovahs absolute ascendency. This far off is spoken with enthusiasm. Everywhere and nowhere, Jehovah comes when His hour is come." That is the idea of Ezekiels vision. God comes to him "from far," but He comes very near. Our difficulty may be to realise the nearness of God. Scientific discovery has so enlarged our view of the material universe that we feel the need of every consideration that can bring home to us a sense of the divine condescension and interest in mans earthly history and his spiritual welfare. But the difficulty which beset the ordinary Israelite even so late as the Exile was as nearly as possible the opposite of ours. His temptation was to think of God as only a God "at hand," a local deity, whose range of influence was limited to a particular spot, and whose power was measured by the fortunes of His own people. Above all things he needed to learn that God was "afar off," filling heaven and earth, that His power was exerted everywhere, and that there was no place where either a man could hide himself from God or God was hidden from man. When we bear in mind these circumstances we can see how needful was the revelation of the divine omnipresence as a step towards the perfect knowledge of God which comes to us through Jesus Christ.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 4 1. THE DESIGNATION OF THE PROPHET TO HIS WORK…
I.—THE DIVINE CALL OF EZEKIEL. CHAPS 1–3, 15
1. THE DESIGNATION OF THE PROPHET TO HIS WORK (Chap. Eze_1:1-3)
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EXEGETICAL NOTES.—Eze_1:1. “Now,” the usual Hebrew connective particle, united to a tense which signifies an action associated with something which has already transpired. It seems to have place here, neither because the Book of Ezekiel is a continuation of that of Jeremiah, nor because a preceding portion of Ezekiel’s prophecies has been lost, but rather because of thoughts which were in the mind of the writer, and in succession to which his call came. “In the thirtieth year.” No note is given to define the point from which this date takes its origin. It was the thirtieth from the last jubilee year, or from the finding of the Book of the Law in the reign of King Josiah (2Ki_22:8), or from the era fixed by the father of Nebuchadnezzar as the commencement of the Chaldean dominion, or from the birth of the prophet—such are the suggestions made by various expositors. The first and the last are the most improbable; still, it would be misapplied labour to discuss whether the third or the fourth is the more likely. There is no part of the prophecies depending for illustration upon a settlement of the point from which Ezekiel reckons. No doubt it had some bearing upon him and his contemporaries; it seems to have none upon us. “In the fourth”—month is omitted in the Hebrew, as frequently with Ezekiel. The fourth month of the ecclesiastical year corresponds to our June–July, when nature is prolific with storms. “In the fifth day of the month”—was this a Sabbath? So it has been affirmed because seven days after he received a further commission (Eze_3:16). This is too precarious a footing from which to trace a parallel to the case of the banished John (Rev_1:10). “As I was among the captives”—literally, “and I in the midst of the captivity.” He has not yet mentioned who he is, so by this silence he calls special attention to his environment. He sets forth that he was amongst, and was one of those Jews who had been carried away from their ancestral land, and subjected to the shame and pain of captivity. He was a troubled man along with other troubled men. Not that he was under enforced servile labour, as the Israelites were in Egypt, “the house of bondage;” he had a considerable amount of personal liberty; but he was far from the land of promise, and oppressed with a sense of his exile. “By the river of Chebar.” It is not at all certain to-day where this river was. It is not necessary to suppose that Ezekiel was beside it, because the murmur of the water might dispose to quietude, and prepare his mind for openness to God. Something less sentimental than that took him thither. He had been located in the district, through which the water flowed, by the paramount power as a district which could be easily superintended, and in which there was need of population. Such wars as Nebuchadnezzar carried on, like the wars which modern Turks have waged, could not but have been the occasion for large parts of his dominions to fall out of cultivation. It would be politic to settle an industrial people like the Jews in such places, and grant them full permission “to build houses and dwell in them, and plant gardens, and eat the fruit of them.” Abundance of water was needed for such operations. So the captive Jews were by a river. All was not pleasant there. Just as the later Jews were confined to the slums of Rome on the right bank of the Tiber, and satirised as Transtiberini, so was scorn heaped upon the earlier captives by “the rivers of Babylon.” There they were teased and tormented. “They that carried us away captive required of us a song, saying, Sing us one of the songs of Zion.” A somewhat truculent temper was engendered; but God did not forsake them, and even there did exceeding abundantly above what they thought. “The heavens were opened.” The exile perceived the sky cleft open. Perhaps it was not materially so, but only to the eye of faith. Yet as he speaks of it as an actual fact, it is preferable to consider the appearance to have been shown to “eyes open,” as was that to John the Baptist, to Stephen, to Peter. “I saw visions of God”—phenomena produced by God and relating to His Godhead; He was at once the author and the object of them. They were somewhat differently presented from those which Ezekiel received afterwards, which were “in visions” (chaps. Eze_8:3, Eze_11:24, Eze_40:2).
Eze_1:2. “The fifth year of King Jehoiachin’s captivity.” Jehoiachin had been placed on the throne of Judea be Nebuchadnezzar; but, following advice from the partisans of an Egyptian alliance, and in defiance of the protestations and threatenings of Jeremiah, he had pursued a procedure at variance with the interests of the Babylonian empire. Nebuchadnezzar soon trampled down the feeble revolt, and, in little more than three months of kingship, Jehoiachin was made captive and carried away to Babylon with the prophetic denunciation ringing in his ears that he would “die childless”—the last of the line of David which was traced through Solomon. His captivity was rigorous for years. He was kept in confinement and clothed in prison garments, and that, with their own troubles, must have made the thousands of Jews who had been transported with him to regard the date of their exile as deeply significant. So Ezekiel says to them—his contemporaries and hearers—that four years of their captivity had gone by, and then he was made cognisant of manifestations of God. This mode of dating he adheres to in his succeeding prophecies, never again referring to the thirtieth year of Eze_1:1.
Eze_1:3. “The word of the Lord.” Appearances were fortified, as so often in God’s revelations, by words heard. “Came expressly.” Ezekiel uses here a form of Hebrew emphasis, i.e., repeating the same verb. Such a repetition, in this connection, can scarcely mean that the word came directly to him, but rather that it was certainly, verily, really a divine word which in “coming came to him.” It needed a special attestation, and that was given to it. The same authenticating feature is exhibited in the frequent reiterations and assertions by Ezekiel that he was acting under divine impulse and authority. “Ezekiel the priest, the son of Buzi.” The order in the Hebrew, is, “Ezekiel, the son of Buzi the priest.” Of course Ezekiel was a priest by descent; but this order of the Hebrew may be intended to signify that, being in captivity, he had never fulfilled any specific priestly functions. His name, as usual among the Jews, has a meaning, and is to be translated either “God is strong,” or “God will strengthen.” Hengstenberg decides for the former, and says it is to be explained that “Ezekiel was he in relation to whom God is strong.” Baumgarten chooses the latter, and says it signifies “he whose character is a special confirmation of the strength of God.” The idea insisted on by Hengstenberg, following an older commentator, that it “is not a name he had borne from his youth, but an official name which he had assumed at the beginning of his calling,” appears to be groundless. It is true of all the prophets, both that God is strong to fulfil His purpose, and that He will give strength to His servants for that part of His work which He has assigned them. “In the land of the Chaldeans.” This topographical addition seems to be intended for a further attestation that it was the word of the Lord which really came to Ezekiel. The Chaldee version interpolates thus, “In the land [of Israel, and again a second time He spake to him in the land] of the Chaldeans.” It is believed that “the Jews had a notion that the Shechinah could not overshadow a prophet out of the Holy Land.” Perhaps a strain of this notion is to be heard in the wail of the captives “by the rivers of Babylon” when they ask, “How can we sing the Lord’s song in a strange land?” The notion was to be eradicated. God could endue a man with prophetic power even in Chaldea, and that is further witnessed to by the words “was there upon him.” “The hand of the Lord” is a frequent Scriptural expression, and indicates that the thing which was to be done was done in submission to the restraining or the impelling energy of the Lord.
HOMILETICS
(1.) GENERAL CONDITIONS OF THE DESIGNATION
I. The time to receive fuller knowledge of the Lord is uncertain. Who can tell why the call to Ezekiel came in the fifth year, and not in the first, second, &c.? The pain and pressure of exile galled, no doubt, as deeply in the earlier years as in the later, yet Ezekiel had not seen “the heavens opened.” What is uncertain to men is fixed with God. He is “the only wise God.” He sees the end from the beginning of all lives. He alone knows where it is best to lead “the brook” across the way of His people, by drinking of which they “will lift up their heads.” Though uncertain, men are not to be unconcerned. Having no criterion as to the appropriate time for special unfolding of the will of God, that does not sanction an utter indifference as to what they would have Him do. They must “wait on the Lord and keep His way,” ever hoping that He will “exalt” them to see what they do not yet see of the glorious majesty of His kingdom. Though uncertain, men should always be on the alert. Waiting for blessing is not real and valid waiting, except they who wait are sensitive to the approach of the Lord. His word comes to comfort, strengthen, open up a duty, and those are the good and faithful servants who honour Him by receiving it, no matter at what time, convenient or inconvenient to them, He may vouchsafe it. Though uncertain men must never lose faith. However long it be ere a word comes—one year or five years—they must believe in God. He has not forgotten His people. Let them trust that in some month He will bestow favour on them and His depressed interests.
II. The place is undistinguished. It has no memorable associations. The land of the Chaldeans was devoid of that instructive relation to the Jews which both Egypt and the mountains of Sinai had. The river of Chebar could not stir their thoughts as the Jordan could. But God can produce in an obscure or obnoxious place that which will be a hallowed memory. He can make communications in a garden as to Adam, in an outlying district of Luz as to Jacob, in a cave of the desert as to Elijah, in exile as to Ezekiel. He may manifest Himself anywhere—in ship or customhouse, by road or rail, in a family or alone. It has no recognised religious privileges. The captives could not make yearly pilgrimages to the City of the Great King; they could not approach to the place where His honour dwelt. For them there was no treading of His courts, no appearing before Him, no burnt-offerings and sacrifices to offer for His acceptance. Their hearts might thirst and faint for His altars, but they could not be relieved. As Nathanael in after times, they might have put a question expressive of contempt and unbelief, Can any good thing be obtained by the rivers of Babylon? They had not yet learned by experience that the Lord would make “a little sanctuary” for them in the place to which He had driven them, and there reveal His justice and His grace. So when Ezekiel was constituted an organ of new revelations, they were blessed where they did not look for blessing. Happy is it that the help of God is for the feeble who cannot, for the charged with duty who must not, for the wanderers who may not enter into the assemblies of worshippers, as well as for those who have all means of grace at their command. “In all places where I record my name I will come unto thee, and I will bless thee.” “Lo, I am with you alway, even unto the end of the world.”
III. The person is inconspicuous. So far as is known, there was nothing to give prominence to Ezekiel over other members of priestly families, or the general body of his fellow captives. “There is no respect of persons with God.” He does not limit His manifestations by any classifications which men may make. “Base things of the world, and things which are despised, hath God chosen.” The boy with a good education or the boy without it, children who are taught by their parents the truth in Jesus from their earliest days, or children who have learned no more than they learned in a Sunday-school, may equally obtain from God an entrance into “the secret of His covenant.”
This designation of Ezekiel furthermore suggests—God can provide fit agents in unexpected circumstances. He only knows when and where it is required that He should make special additions to men’s knowledge of Him and His ways, and He has the wisdom and the power to select the persons to whom that knowledge can be given. So He finds Enoch amid gigantic iniquities, Moses in the palace of Pharaoh, Ezekiel among the captives of Babylon, Paul (Saul) among the fiercest of persecutors, Luther in a monastery. Lowly places or prominent places cannot be obstacles in His path of goodness and mercy. He proves that “His strength is made perfect in weakness.”
God can bestow great boons on the person He may call. An exile amongst exiles, with none of the appointed external means of worship, in the face of political disabilities, pressed upon by social troubles, allied to men who had no heart to help him, yet Ezekiel not only found God near, but, moreover, saw heavenly things, and was touched by a hand which made him one of the forces of the world. It tells us that not any circumstances of life, not any conditions of body need to prevent us from being dignified by a faith in the unseen, and sitting in heavenly places in Christ Jesus.
God can increase His servant’s power by connecting him with an organisation. Robinson Crusoe, alone on Juan Fernandez, might have received large favours from God, but he could not use those favours for the welfare of neighbours. Power with men depends more or less upon the links which bind us to them. There is influence from a family. When the solitary are set in families it is that they may give and find help which could not have been otherwise secured. Each member has a power to affect the rest who are within the same circle. There is influence from a caste. Commercial, social, intellectual, religious interests bind men to one another, and that bond enables them to carry out schemes which could not have been accomplished individually, e.g., guilds, trades’ unions, companies, an aristocracy, an army, a priesthood, a denomination of Christians. There is influence from a nation. The members of a small nation are not so powerfully backed as those of a large. Civis Romanus sum was a phrase which gave, to the person who could employ it, greater consideration and security than were given to the citizens of any other state contemporary with the Roman. The phrase, “I am a Hebrew of the Hebrews,”—however the speaker of it might have been counted as “the offscouring of all things,”—was pregnant with mightier influences than have been wielded by the nationalities of those who derided him. The use of a nation’s influence cannot be indifferent to God who loveth righteousness; and in Ezekiel He designated a man who had received a certain education and status on account of his priestly origin, and who, because he was a Jew and could contribute to Hebrew literature, has obtained a position which commands the suffrages of the world. “This also is of the Lord of hosts, who is wonderful in counsel and excellent in working.” Organisations may be hurtful by checking the fair development of personal life, but they can also add to personal power.
(2.) PRELIMINARY STEPS TO THE DESIGNATION
I. “Ezekiel, the son of Buzi the priest” (Eze_1:3).
It is sometimes argued that Ezekiel was trammelled by his connection with the priestly organisation, that his lineage induced him to weave a sacerdotal element into his prophecies, that he presents “a Levitical turn of mind, in virtue of which he sets a high value upon sacred customs.” Attempts to prove this do not appear eminently successful. When commentators say that his sacerdotalism is shown in the demands he makes for obedience to the requisitions of the Law, we seem to hear in that statement, not a simple reading of the prophecies, but a reading with interpolations from fancy or prepossession. Isaiah, Jeremiah make the same demands, and, taking account of the different circumstances of Ezekiel, he exhibits no more of a sacerdotal tendency than they do. It would have been an odd place in which to manifest “a genuine priestly turn of mind”—whatever that may mean—the place where he could not by any means fulfil the special functions of the priesthood; but a very suitable place in which to endeavour to impress the captives with the conviction that they were still “under the law to God,” even though far from the Temple of Jehovah. It would be as hard to signify where Ezekiel exhibits “a strong priestly feeling,” marking him off from other prophets, as it would be to exhibit a strong pastoral and fruit-gathering feeling in Amos (chap. Eze_7:14). Yet Fairbairn writes, “In Ezekiel alone of the later prophets does the priestly element become so peculiarly prominent and prevailing as to give a tone and impress to the general character of his ministrations, and to render even his prophetical labours a kind of priestly service” (p. 8). We see—what we expect to see! God chooses prophets not to unfold their own ancestral or technical habits, but His true and broad righteousness and love. That Ezekiel, when acting in accordance with this, should employ imagery borrowed from the Law and worship of Israel was natural. He did it, however, not as one who would exalt whatever the priests had to carry out, but as one who had been taught that against the degrading tendencies of Israel there was no barrier, against heathenism there was no power, in Temple, offerings, or priests. He was taught that there was no preservative in the evil days of dire captivity save in the latent energy and intrinsic truth of “the lively oracles” given by Moses. So he sets himself, not to do a service for priestliness, but for the Law. As a priest he was doubtless one of that kind whose lips kept knowledge, and as an enforcer of the Law was “the messenger of the Lord of hosts” (Mal_2:7).
II. “Now I was among the captives” (Eze_1:1).
Ezekiel had been, apparently, by himself. His mind had been exercised upon the sad days that were passing over him and his people. He had been laying himself open to thoughts of the Lord, and then he was called into a nearer communion than he had ever experienced. Unconsciously he was stepping forward to receive competency to do actions for God. He does not tell how he had been moving—only that, while so employed, “it came to pass” that God spoke to him. They who would learn of Christ must:
1. Go alone with Him. Things pass in secret from Him which no stranger need intermeddle with, and no personal insufficiency need intercept.
2. Go with all cares. Outer circumstances may be harassing, associates may be lukewarm or ungodly, prospects may seem utterly blank, but neither ignore them nor make light of them before Him, for “He careth for you.”
3. Go in hope that He will manifest Himself. Unlooked for light may be lifted up on you, strength may be infused, faith be increased, and new scenes in your history be entered on; for “He is able to do exceeding abundantly beyond what you think.”
III. “The heavens were opened” (Eze_1:1).
1. Men have faculties for realising what is beyond the earth: We dwell on the borders of the unknown, and can take interest in noticing the traces of what may be therein. God’s hands have made us and fashioned us so that this is possible. To use only animal functions, to develop only earthly aims, and to present a mutilated nature to all the influences which play upon us, is a spectacle darkened with criminality in reference to ourselves and our Maker. But to use our faculties for looking at “the things unseen and eternal,” that is the part of full and true manhood—a token that our life is a life worth living.
2. God adopts methods for acting on those faculties. As light is made to suit the organ of sight, and sound the organ of hearing, so His Spirit is able to operate upon us in order that we may discern spiritual things. The person who sees light or hears a sound cannot prove to another person that he sees of hears. He can only affirm, witness. So a person, who has “the eyes of his heart enlightened to know” what is his inheritance in the heavens, cannot give any demonstration of the change which he is conscious of, he can only affirm, witness, that he does know what he did not know. “Whereas I was blind, now I see,” is as applicable to heavenly as to earthly things. All men do not receive the benefit of God’s methods. Some deny their operation, and some their validity. Some acknowledge them only to neglect them, and some hope that they will see the heavens opened though they do not go to the only door thereinto. But whatever the reason be for their deficiency, the light has been opened up to the world, and men are judged for not believing in it. The Son of God has come from heaven and has again ascended to His Father: through Him heaven is always open, and open to every one who will. “Set your affections on things above, not on things on the earth.”
IV. “I saw visions of God” (Eze_1:1).
More is meant than that Ezekiel saw grand and vast visions. His expression is not to be limited to visions given by the action of God, or to visions notifying the will of God, but embraces also the marvellousness of revelations of God. He was made a seer of God in order to be a prophet for God. Observe—
1. Thoughts of heaven must receive their character from views of God. If we could see into heaven and did not see signs of God there, we should remain in spiritual darkness. We must pass into the house to perceive the householder. We are vagrants still, as to all moral progress and undertakings, if we do not find ONE who can enlighten and guide and strengthen us. All beliefs of our interest in the heavens will be blighted unless they are steps on our way to know we have a living, almighty, perfect Friend.
2. All true views of God are given by God. “He dwelleth in light, which no man can approach unto; whom no man hath seen, nor can see.” Human power cannot make Him manifest Himself. The highest knowledge which men of themselves can reach does not embrace one of the secrets of His being. He alone opens the inward eyes and presents the aspects He wants to reveal. He may open them through some outward impulse, or by action on the heart, but in either case the ripple of sensational life is hushed by the flow of a grander life, and the reasoning faculty stands still, waiting to know what it shall receive. Then, as the light air comes to a hanging leaf and stirs it, as a father’s love and wisdom come to an erring child and prompt to confession, so the subject of visions of God knows that God has affected him—that God alone could accomplish that which has happened to him. The visions are real. The prophet did see some appearances of God; and, whether it were by an external operation or by his own inward rapt attention, he was prepared to avouch it as confidently as he would a vision obvious merely to his physical sight. How many He gives! Is there a week, a day passing in which He does not set forth something of His glory?
3. Visions of God require a conscious apprehension by men. Men can look upwards or downwards, outward or inward; but they may shut their eyes. So they decide whether they will see the things of God or not—whether they will accept the fuller manifestations of God or not. And the bowed in heart, the seeker for the truth learns that, back of the material world and its forces, is He whom they all obey, and whom hearts should believe in. They yield themselves up, not by the push of a blind necessity, but according to the laws of their own freedom, and yet they are elevated, guarded, and assured of the reality of their visions by the supreme Spirit operating.
4. Various aspects of God are presented. No man can see God, and all that is perceived by the most favoured seer is but the back parts of His goodness and glory. Parts of His ways are recognised; “but how little a portion is heard of Him? but the thunder of His power who can understand?” He is working in the earth which He has filled with good; in the heavens which declare His glory; in the movements of men’s spirits which accuse themselves, repent, trust, love; in the prosperous or depressed trade of nations, in their freedom from or subjection to calamities; in the birth, life, death, resurrection, and exaltation of the Son of His love who hath declared Him. Wonderful in number and variety are the views which God has provided for willing hearts. “They are new every morning.” It is a sign of no reverence or true knowledge when some assume to tell just what God must show of Himself, just what God must do. They forget that He gives no account of His matters—that “He dwells in the thick darkness.” It is for men to be humble before Him, even though He may let them see many a token of His will. They are to look and wait. “I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me. For the vision is yet for an appointed time, but at the end it shall speak and not lie” (Hab_2:1-3).
V. “The word of the Lord came expressly” (Eze_1:3).
This is an evidence of the fact that the vision and the word were closely allied in prophetical phenomena. Isaiah “saw the word which he received concerning Judah and Jerusalem.” Amos begins his book thus, “The words of Amos which he saw concerning Israel.” Daniel was overwhelmed by a great vision, “yet heard the voice of his words.” Paul had “visions and revelations of the Lord.” John in Patmos saw one like unto the Son of man, and then listened to what He said. So was it with Ezekiel now.
Notice:
1. “God is His own interpreter.” Symbols and scenes are less capable of definite explanation than words. It is hazardous to take impressions, feelings, &c., as intimating the will of God, in the absence of His Word or of principles which His Word embraces. So He “spake in time past in the prophets,” and “in these last days in His Son.” He can make His visions, manifestations, plain, and no one who wants to know His will in sincerity can live without having some signs of what that will really is.
2. There are tests for learning “what God the Lord doth speak.” It has often perplexed men’s minds how to discern between a suggestion from God and a suggestion from some other source. There is no short and easy method applicable to all cases. Not the strength of the impression, not mere unhesitating confidence in its divineness, not its apparent conformity to what has been done, not the memory of words of Scripture which seem to sanction it, can decide the doubt. Conscience, though willing to do only the will of God, may give different promptings from those of the Spirit of God. We are left without any infallible guide; but surely no one who wants to order his conduct aright will fail to discern, sooner or later, what is of God or of man. It may be there was for His prophets a special light in which they saw that they were addressed by God, and so were both made sure and warranted to say, “Thus saith the Lord God;” but it is not likely that they could have given any explicit information on the point. They knew His voice, as the sheep of the Good Shepherd know His, yet are unable to explain how they do so. Let it be believed that God is our Father, and we shall find little difficulty in granting that He can make His children know He is speaking to them and that they are not deceived.
3. God’s servants must teach according to the Word of God. They cannot make truth; they must receive it “from above.” Their souls should be as a mirror on which He casts His rays, and which send forth a faithful reflection. They are to be as a channel through which the water of life may flow unimpeded. Each one may exhibit his own characteristic qualities of mind, as water takes the tint of the rocky bed over which it runs. No prophet is a reproduction of any other prophet. No apostle is a copy of another apostle. No believing man or woman is exactly like to any one else among “the saints of the Most High.” The Lord of all makes each seed to have its own body, and envelops therein some property which is of use to other existences, so has He constituted each soul distinct, and each is capable of acting in behalf of the King of Truth. Therefore should every one strive to grow by feeding on His Word. Only thus can they teach to profit—only thus can they expect “the demonstration of the Spirit”—when not the words of man’s wisdom but the words of the only wise God are declared.
4. We can have access to the Word of God. It is not now a gift bestowed upon a few selected individuals; it is the endowment of mankind. “The Word was with God, and the Word was God, … and the Word was made flesh and dwelt among us, … full of grace and truth.” We can come to the Light and Life, and hear Him at all times. All the history, all the psalms, all the prophecies of the Old Testament have some more or less portion of the testimony of Jesus. “Search the Scriptures, for they testify of” Him. Come to Him, for “whosoever will may come.” We are in a more lofty position than Ezekiel was, and can see and hear more fully from God and of God than he did. What manner of persons ought we to be! “Obeying the truth through the Spirit,” abiding in Christ, and the word of Christ abiding in us. “Take heed how ye hear.”
VI. “The hand of the Lord was there upon him” (Eze_1:3).
“Hand is equivalent to sovereignty in its fullest meaning, and sovereignty in that meaning does not admit of degrees” (The Aryan Household). It is a symbol in Scripture of impulse, power, &c., and capable not only of laying the foundation of the earth and of spanning the heavens, but also of being laid gently on the heads of little children as well as on sorrowing, awestruck men. Its touch prepared for another stage in Ezekiel’s development. It infused strength for seeing and acting in his new vocation. It sanctified him, set him apart, so that he was constituted a true and capable prophet to Israel. Observe—
1. The real power in serving the Lord. It is contact with Him. Daniel could not hear the divine messages till a hand touched Him (Dan_10:10). John could receive the revelation after the right hand of the Glorified had been laid on him (Rev_1:17). Every disciple must be strengthened by the Spirit in the inner man (Eph_3:16), in order “to will and to do of His good pleasure.” Obstacles lie in man’s heart which have to be overcome, and the hand of the Lord presses them down or sweeps them away. When it is laid on us, then we can do all things; then, whatever may be accomplished, with money, with words, with deeds for the kingdom of God in the world, owes its success to His giving His hand to it. “Severed from me, ye can do nothing.” We must have the word of Christ, and also Christ Himself to dwell in us, else we shall fail in fulfilling the word of the truth of the gospel. Prayer, reading and hearing the Word, teaching and preaching it, are “as tinkling cymbals” if the power of Christ do not rest on us.
2. Be at the disposal of the Lord.
(1.) Implicitly. Let there be no obstructions, no reserves. The creature has no claim except in correspondence to that of his Creator, the bondsman no choice but that of his lord, the ransomed no half-heartedness towards his deliverer. Whosoever is touched so that he is impelled to say “It is the Lord,” then no hesitancy, no trouble should be regarded by him in any light but that of a temptation out of which a way of escape is to be found.
(2.) On the spot. In our own houses or lodgings, in business or worship, in health or ailments, in agreeable conditions or disagreeable, begin to obey the pressure of God’s hand there. “The one secret of life and development is not to devise and plan, but to fall in with the forces at work, to do every moment’s duty aright, that being the part of the process allotted to us; and let come, not what will, for there is no such thing, but what the Eternal thought wills for each of us, has intended for each of us from the first” (G. Macdonald).
(3.) Confidingly. Darkness may fall, weakness may be experienced, opponents may bar the way, fear not. He upholds by the right hand of His righteousness. Maintain the thought of a present Lord, in contact with your spirit, putting you forth but also going before you, and you will find a force which will more than conquer all against you. It is no dream, no cunningly devised fable, that Christ Jesus is with us.
3. Trust to receive impulses from the Lord. The life of God in the soul is not a constantly equal force. It is sometimes hardly distinguishable from the life of sense, and at other times it is as if it was more than conqueror over the world and the flesh. Prayer is now easy, but then it is a drag. Here we walk in darkness, and have no light on the ways of the Lord; and there we seem enabled to “mount up on wings as eagles, run and not be weary, walk and not faint.” The God of all grace will stablish, strengthen, perfect, settle. From ordinary earthly surroundings He can lead so that we shall, first, be made to feel that another world affects us; then, that God manifests Himself to us; and afterwards, that He imparts to us of His own strength. Thus may we be filled with the Spirit.
4. Our ordinary places of sojourn may be made memorable. Not only nations remember places where events historically important to them have occurred; not only cities and towns keep up memories of persons and actions interesting to their inhabitants; but also individual believers in God can record of one spot or another that the Lord met them there. How precious a thought it is that there is no place whatever but may become a Bethel—a house of God—to any traveller towards eternity! A private room, a church, a prison, a street, a hillside, a river-bank will be sacred, as no other place can be sacred, if they have witnessed a stimulating manifestation of what God can do. Be we where we may, we may be there with the unseen Christ, and He will be its glory.
Thus Ezekiel was designated. He was not consecrated by any enactment of the law of Moses. No oil of anointment was poured upon his head to authorise him to prophesy. No hands of predecessors were laid upon him. He is chosen and set apart by the Lord alone, and he, with all true prophets, is a type of the coming time when the children should be all taught of the Lord, for the Spirit would be poured out upon us from on high. We are under this dispensation. We must guard against supposing that human appointments to ministry for the Lord are valid if He has not called to it. There is no true ordination but that of the hand of the Lord, and there is no true service but that which opens out to more service. Vague longings for God may be turned into real manifestations; visions of God may prepare for feeling the hand of God. Such are the ways of “the God of Israel, who giveth strength and power to His people: blessed be God!” “Of His fulness have all we received, and grace for grace.”
“I saw visions of God”
THE SOURCES OF RELIGIOUS SENSIBILITY
1. Man must consider himself. Let him examine his own nature, look at the wonderful mechanism which is going on in his own breast, and he will surely awake to a sense of the high and exalted relations which his existence sustains. But he lives in the world. Material objects engross and enthral his mind. He converses not with his own spirit. He considers not what manner of being he is. Let this thoughtlessness be laid aside, and it will not be strange if he come to a living conception of that mighty Being from whom we all spring, and by whom we all subsist.
2. He must consider the wonderful works external to himself. The green earth and its diversities of scenery, the canopy above it, bright with stars and burning suns, show visions of power, wisdom, goodness transcending his utmost ability to measure and fathom. Let him think of these, and will he not feel how awful and stupendous the Author of such prodigies must be?
3. He must consider how different man is from what he might have been expected to be. With eyes to see visions of God, he bends them to the earth. He does not realise the purposes for which he is made, the character he is to acquire, the destiny placed within his reach. How much is there in the course of human affairs to trouble and perplex? Ignorance and superstition brood over a large portion of the habitable globe. In Christian countries how little is seen of that purity, faith, and piety which Christ enjoins. But all that need not destroy the conviction that we are under a wise and merciful God—that it is impossible for Him who has displayed in the frame of man, in the constitution of the outer world, in the gospel of Christ, such tokens of wisdom and love, to exercise other than a government of perfect benevolence. It is absurd to suppose that we, who are but of yesterday, should be able to interpret the many mysterious and inscrutable events in human affairs, though all will be clear when the day shall dispel the midnight vapours.
4. He must consider how God has been trusted in. We know of men who have been subjected to heavy assaults because they believed in the Word of God—of Jesus Christ, in despisal and rejection, upheld by communings with His Father; and we learn that in duties, harassments, weariness, death, our safety, strength, consolation will be obtained in those retirements of the soul where our eyes are opened to see visions of God.—MADGE (condensed).
ILLUSTRATIONS
Dates.—The Jews, if there is any truth in their history at all, were a journalising people.… The prophets keep a diary of their visions. Everywhere do they record the dates, the year, the day of the month, the attending chronological circumstances of the burdens and messages with which, as they allege, they-have been commissioned by the Lord. If these dates are put in by compilers, long after the times of the prophetic visions, then there is no reason for it, no meaning in it.… It is an easier theory that every word of the prophetic writings had been forged. There is but one other supposition: the dates and the visions are from the same persons, and these are the prophets themselves writing and speaking at the times they profess to write and speak, and in relation to actual existing events that form the subjects of their warning. The seers, the times, the nation, the national life, it is all one true picture—in its parts most truthful and natural; in its whole suggestive of an extraordinary and difficult problem. Let any man attempt to explain its natural without bringing in its supernatural, or some other supernatural—if he can.—Taylor Lewis.
Names.—What is the real historical significance of the deeply religious character of Jewish names, their strong theistic or rather monotheistic aspect, their continual expression of faith and hope, their so frequent allusions to the ideas of covenant and redemption? And why too, may we ask, do so many of these appellations end in El and Jah, ever calling up the two great divine names with their most holy ideas? Let the reader ponder well the fact, and see if he can find any other reason for this national seal, this naming after the Lord, as we may call it, than the great all-explaining fact that they were indeed “a chosen people,” “an elect people,” whom for high and world-wide reasons God had taken as His own “when he separated the sons of Adam and gave the nations their inheritance.” It is a standing memorial, handed down from generation to generation, that “this was the people whose God,” whose El or Mighty One, was Jehovah, the God of the Covenant, who had been their fathers’ God, and who had given them those glorious promises, ineffaceable by the bondage of generations, that in them and in their seed all the nations of the earth were to be blessed.”—Taylor Lewis.
Visions.—Thankfulness for being made capable of seeing this “burning west” [glorious vision of Arran], and of being so affected by its beauty, gave place to thankfulness for the spiritual eye opened in me, by which I saw the Eternal Light and the Eternal Beauty; thankfulness that was much mingled with self-condemnation, as I reflected that … that which my spiritual eye saw is an ever-present glory, to be seen wherever the eye opens on it; and yet my memories of it were of what had been seen only at long intervals … in a solemn sense of choice. I say in a sense of choice, because I do not feel in reality that the opening of the eye that sees the spiritual, so that the spirit is flooded with its proper light, is so simple a matter, or so absolutely to be determined by a mere volition, as the opening of the bodily eye. That “glory of God in the face of Jesus Christ” we do not see in its brightness simply by turning to it. For such vision beyond habitual faith we wait on the Holy Spirit, and have it not in our own hand. But still we know that he that soweth bountifully reaps bountifully.—Macleod Campbell.
Power.—The distinction is always assuming more and more importance to my mind, viz., that between the special acting of the Divine Spirit in the revelation of truth not previously revealed to men, and His acting in enabling us to apprehend that truth, and to advance in its light and the life which it feeds.… No explanation seems adequate which admits not—rather, assumes not—that God can, and when it seemeth good to Him does give the human spirit to know His own presence, and His own touch, otherwise than in that highest way which is communion with Himself in the light of life. This … the whole record of Revelation seems to me to teach as to those great events in the history of intercourse between God and men which we have been accustomed to receive as “Divine Revelation,” viz., a knowledge of being spoken to by the living God which was not an inference from the nature of that which God spake—a knowledge common to Balaam and Jonah with Moses and Samuel, and distinct from all communion in the word that came to them. What this was I know not, and may never know.… What we seek to know is, surely, the actual fact as to what God does in the earth, of which we may not make our own experience the measure; while we cannot be too thankful for that clear consciousness of seeing light in God’s light which may be our temptation to do so.—Macleod Campbell.
Experience of God.—Now and then a great experience comes unexpected and unsought. It touches the greater chords of the soul, and lifts it above the common level of emotion, outruns all former knowledge.… But what other experience is like that of the personal disclosure of God in the soul.… There comes an hour to some, to many, of transfiguration. It may be in grief; it may be in joy; it may be the opening of the door of sickness; it may be in active duty; it may be under the roof or under the sky, where God draws near with such reality, glory, and power that the soul is filled, amazed, transported. All before was nothing; all afterwards will be but a souvenir. That single vision, that one hour, is worth the whole of life, and throws back a light on all that went before. It … gives to the soul some such certainty of invisible, spiritual truths as one has of his own personal identity. When one has had this hour of divine disclosure, of full and entrancing vision, it never can be retracted, or effaced, or reasoned against, or forgotten.—Ward Beecher.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Consider the subject of Christian experience. Can the…
Eze 1:24
I. Consider the subject of Christian experience. Can the soul when lifted stay above in that serene element into which it is ascended? Plainly enough, it is possible only as we keep good the faith, or when it ebbs, renew it. And precisely here is the difficulty: that the disciple has gravitations in him still, that pull him all the while downwards, and settle him on his feet before he knows it. And then, as soon as he begins to stand, his wings are folded, even as the flying creatures fold their wings instinctively when they settle on their feet, having for the time no use for them. The moment he begins to rest on mortal supports, and find his hope in mortal good, he ceases in the same degree to live by faith. All unsteadiness, wavering, collapse in Christian living, is caused somehow, in one way or another—for the ways are numberless—by dropping out of the simple first faith, and beginning to rest on supports from below.
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II. A great many persons who mean to be, and think they really are, disciples, miss ever going above a service on foot, by not conceiving at all the more ethereal range of experience, into which true faith would lift them. (1) They undertake, for example, to become reformers and philanthropists, and really believe that they are more superlatively, genuinely Christian in it than others who have more to say of experiences. Their element is agitation, seldom any way of appeal that bears a look of Christian peace or repose. (2) Ritualism is another foot-passenger that, having no sufficient conception of faith, has, of course, no better conception of the higher ranges of life prospected by it. (3) There is a class of men outside of the Church, or sometimes in it, who undertake to be religious or Christian, and really suppose they are, because of a certain patronage they give to the Church and the Word.
III. True religion, according to the Christian idea, makes an immensely wide chasm by the faith at which it begins, or in which it is born. It is not any mere playing out of nature on its own level, but it is the lifting up of the man above himself in a transformation that makes him new to himself.
H. Bushnell, Sermons on Living Subjects, p. 55.
References: Eze 1:4.—Bishop Lightfoot, Old Testament Outlines, p. 250. Eze 1:28.—W. M. Statham, Christian World Pulpit, vol. viii., p. 152; J. P. Gledstone, Ibid., vol. xvii., p. 403.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Section 1 (Eze 1:1-28).
Section 1 (Eze 1:1-28).
Jehovah the Almighty whom all creation, all events, harmoniously obey.
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1. The opening verses, as an introduction to the whole book, should be of the deepest significance. As we look at them, at first they may seem but a mere record of dates and places; but we may be sure that underneath we shall find a true introduction, every word of which bears upon that which is to follow. It is thus only that we can read these scriptures aright when we willingly pass over nothing, assured that everywhere the word of God will vindicate itself as that, and that to make one word from the divine mouth idle, is the insult of unbelief to Him who speaks in it. There is a studied emphasis here, manifestly put upon that which we might overlook. This 30th year, this 4th month, this 5th day of the month, are manifestly specifications full of purpose. The 30th year is, no doubt, as it is generally considered, the year of the prophet. It was the period at which the priest entered upon his office; it was the year in which it pleased Christ, Himself the true Priest, to begin His public ministry. This 30th year has in it as one of its factors that number 5 which we shall find accompanying us remarkably through the book: We have thus the 5th day, the 5th year of Jehoiachin’s captivity. Five is the number of man in relation to God. It is the number, therefore, which speaks of responsibility under His government, and that is most suited in the book of Ezekiel. Yet we must not forget that there is another side to it, and that the weak with the strong, the 4–1–1, we have found many times to speak of Immanuel. The New Testament is thus a 5th Pentateuch, and of what does it speak? Certainly the burden of its message is not responsibility, but the blessed way in which the weakness of humanity and the strength of Deity have come together in the Person revealed.
Then let us notice that 10 is but a twice 5, and that this number 2, which is the additional factor, is the number which speaks directly of, and therefore emphasizes, relationship. Here is a 3X10, the number of manifestation and of the Spirit alike, and in connection with man, thus in company with God. And when the Lord came up from Jordan, in His 30th year, from His pledge to that ministry in which the river of death was indeed the point to which it guided, and the end for which it marked Him out, it was to be manifested and approved of God as the perfect Mediator, His beloved Son, upon whom then the Dove from heaven descends. Thus He becomes in full reality the Christ, anointed for His work of bringing God and man together. And here also, in what is now before us (though we must modify a good deal the proper force of the words), we may say that the prophet is anointed for the work upon which he enters, where man’s relationship to God is that which is in question, which he is to realize in his soul in its tremendous consequences, yet where in the end God will indeed be seen to unite Himself to man in His own manner, and according to what has been ever in His heart.
This 30th year is now in its 4th month, speaking manifestly of that season of trial to which everything under God must come, which for mere fallen man proves necessarily disastrous, but which for those who accept the searching out is but "for a season, if need be," and the end, blessing. Meanwhile the prophet is one among a band of captives by the river Chebar -the "great" or "abundant" river -evidently reminding us of Isaiah’s language when God declared by him that He would bring upon Israel "the waters of the river, strong and many, even the king of Assyria and all his glory" (Isa 8:7). Here it is indeed another spoiler, for the land of Israel is already a land that the rivers have spoiled (Isa 18:2). Babylon has succeeded Assyria, but with no relief in the oppressing hand; yet, though the judgment be not removed, here it is, that over the head of one who, bowed under it, accepts the divine judgment, the heavens are opened and there are "visions of God." How blessed to know, by the voice of nature itself, that it is night and not day that opens the heavens; and here, whatever the message that may be given, the first thing for the prophet’s soul is that there are "visions of God"
With God coming in, how everything changes, even though nothing may be changed! For there is no desolation like the absence of God; and there is nothing to lack with His presence realized. Thus the end is, as it were, seen from the beginning. These visions of God will be, at the end, visions of exceeding comfort The word that is to come is yet unspoken. First of all God is seen, and by and by there will be His word. But the sentence closes for a moment here, that the sweetness of the vision may be taken in without distraction, for here we have something that had never before occurred. Never before could it be said that the heavens were opened. Over this poor, lone man they opened, into whose soul the pang of the captivity of the people of God had entered in a way unrealized by his fellows around him. Isaiah had seen the glory of the Lord in the temple, and everywhere of course it is the same glory. That vision had closed, and the sanctuary on earth was desolate; but God remained and is seen in the higher sphere where His throne abides untouched by all the sin and sorrow of earth It is the preparation for that which we find in Daniel, where in contrast with that which was said when the ark, the throne of "the God of all the earth," passed through the dry bed of Jordan to its place in the land, it is now "the God of heaven" who is constantly before us. A higher point of view, and therefore a wider view also, is reached; and these opened heavens have now disclosed for us things that were in the time of the prophet a secret in the heart of God. Yet he who has reached the vision of God Himself has reached that beyond which there can be no height higher. He Himself is the realized pledge of all blessedness to come, and there can be nothing else but this. Thus Ezekiel may well be strengthened for all further disclosures. They can only disclose Him more whom the soul knows and recognizes as its security and rest.
And now we are carried on to look at another side of things; for on this "5th day of the month, which was in the 5th year of king Jehoiachin’s captivity, the word of Jehovah came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans, by the river Chebar; and the hand of Jehovah was there upon him." Notice the change of person. We have here, so to speak, the official account, as before we had the personal; and the message is necessarily one of sorrow and judgment. This 5th year of king Jehoiachin’s captivity shows us how Israel’s present relationship to God ha. been marked by the taking away of him whose name falsely prophesied of "establishment by Jehovah." "Shall the throne of iniquity have fellowship with Thee, which frameth mischief by a law?" (Psa 94:20). The false confidence must be taken away before God can come in for blessing, and when His "judgments are in the earth, the inhabitants of the world will learn righteousness" (Isa 26:9). These are principles of God’s very nature which no grace that He shows can ever alter. Grace itself can only reign through righteousness, and the word that now comes is the word of Jehovah, this unchangeable God, to Ezekiel the priest, whom "the Mighty One makes strong" to proclaim it. The son of Buzi, "my contempt," marks the fruit of that contempt of God which all that had passed and was passing now in Israel, so completely manifested on the part of the people. Thus he was in the ]and of the Chaldeans (perhaps "the robber-like" or "the encroachers"), by the river Chebar; and now, molding him to His will, while sustaining him for all that that will may involve, the hand of Jehovah is there upon him.
2. He looks, and now, out of the north, there comes "a stormy wind," "a great cloud and a fire infolding itself" with a brightness round about it, "and out of the midst, as the look of brass and gold. out of the midst of the fire." The north is not simply the quarter f, om which the invaders come -though the judgment of God it truly is which is executed by them -but it is rather, as always in its deeper meaning, the place of darkness, of mystery therefore, but a mystery which the coming in of God must needs dispel. The judgment itself declares Him -vindicates His nature, answers the questioning suspense of the righteous perplexed by His long patience in the presence of evil. Thus it is a storm-wind, a whirlwind, in fact, as we see by the fire infolding itself, "taking hold of itself," as it is literally, something which answers to what we shall see in the whirling wheels afterwards; and, as fire is ever sustained by that on which it takes hold, here it takes hold upon itself -it is sustained by its own nature. This fire is not pure wrath; it is rather, as a symbol, the holiness of God of which it speaks, a consuming fire indeed, therefore, to iniquity, but judgment is not its essence, not what it seeks or delights in, but what is necessitated by the perfection of God Himself. Judgment is rather seen in the whirl of the wind, such a whirl as the preacher saw in nature (Ecc 1:6), and it is but part of the ordained circuit of events as seen in those succeeding generations in which each repeats what has been before it, and yet does not repeat it wholly: for there is progress, a purpose working through it which is but the purpose of God; though in strange forms to which the sin of man has compelled it. But if there be a great cloud, there is yet a brightness round about, a brightness which necessarily must be when we know Him whose that purpose is; and lo, "out of the midst of it as the look of brass and gold, out of the midst of the fire." Thus the nature of God Himself is seen, what is at the heart of the judgment, and which, therefore, while it has in it the fixedness which is always symbolized by the brass, is the display of the glory of God, such as the gold ever signifies.* All this is but a first and distant view of that which is seen approaching, but there are already in it the elements of that which presently is seen in detail. The first thing indeed is that in the form of judgment, God it is who is enwrapping Himself; but in such a way that He Himself can be discerned -nay, is made known and glorified. With Him, that which makes Him known is necessarily that which glorifies Him.
{*The word hashmal in the original is translated electron in the Septuagint, or amber, as in the Authorized Version. It is, according to Wilson, a compound word, formed apparently of the Hebrew word nahash, brass, and another root meaning "to be smooth." In this way it suggests the similar word chalkolibanon of Rev 1:15. These are the two characteristics of judgment, as seen in the brass, and of glory, as seen in the other smooth bright metal, probably gold. Thus it is glory in judgment that is displayed. -S. Ridout.}
The first and distant view already gives the character of that which is approaching. It is storm -the divine wrath -but God revealed in it, and therefore, brightness round about, which presently we shall find, moreover, putting on the iris-hues in which the light breaks out into a band of various glory which once more reveals Him in the storm when it is passed, and now in covenant with the earth, enfranchised and renewed. It is the anticipation of what we find in Revelation, the rainbow round the throne. As now it rapidly draws near, and the details develop, this agreement with Revelation is marked in such a manner as to be recognized at once; for out of the fire there comes the likeness of four living creatures.
They are, strictly, "living ones," creatures not being expressed, though surely implied in the four forms of man, lion, ox, and eagle, in which they appear. The human form however predominates and gives character to them; while yet each one has four faces and four wings corresponding to these. Thus it is not a likeness of God that they present; and all likeness of Him is expressly forbidden. They are creatures of His -no more; in His hand, obedient to His will, and used for His purposes; in fact, as we shall see, instruments of His government; in Revelation seen in the midst of and around the Throne here underneath, it for here the view is from earth, and there in heaven. They have in general the likeness of a man, but their feet are like the feet of an ox, "upright," and not extended, as is man’s foot. They sparkle, giving the look of glowing brass, reminding us once more of Revelation, but there of Him who appears to John, and who is the Lord Himself, "His feet like unto fine (or glowing) brass, as if they burned in a furnace." The treading down in wrath is clearly indicated. The sole of the foot is like that of a young bullock, for patient labor is manifest in the exercise of righteous judgment.
They had human hands under their wings: implying doubtless their possession of that delicacy of touch and power of manipulation which the lower extremities lacked; thus they were not quadrupedal, but human; their hands being moreover under those wings which showed them to be fitted for a higher sphere than that of earth.
Their wings joined together, so that there was perfect unity of action among the whole four living ones, the face guiding in a straightforward course in which was no deviation; a higher Spirit than that of the living creature itself in fact guided and governed all.
In the vision of Revelation the four forms are separate, which here we find united in each living creature They are given also in another order from that given here, and plainly suited to what is contemplated in the second part of Revelation where the Lion of Judah takes the seven-sealed book. There, the lion comes first therefore; the emblem of the resistless power which is fundamental to perfect government. A government without power to execute its will is plainly none. We might expect from this that swift decisiveness of action which we so naturally look for in view of the almightiness of God and His holiness as against evil; and indeed such action is drawing near at that time of the end which John is looking on to. Yet the cry of the martyred saints, when the fifth seal is opened, tells how long has been the delay of judgment for which they wait, and for which they are still told to wait. But there is a patience which results from the very consciousness of strength; and with everything completely under His control, there is no haste in the execution of the divine purposes of God. Thus the patient-working ox follows the lion, to supply what is needed to the first thought; the ox too being the worker for coming harvest, as this patience of God is to have fruit in blessing to His creatures. The long-suffering of the Lord is for salvation. Then, the human-faced cherub at once reminds us of how He has come in to manifest Himself in manhood for the accomplishment of this, and how He is seeking to be known, intimately, to lead us into fellowship with Himself. And with this there will be necessarily exercise of heart and conscience, as the man’s face still reminds us: for of these different forms the man alone speaks of a moral agent. And this exercise under divine government is none the less, but the more thorough and solemn, because His ways in this, as the final figure of the eagle comes to assure us, are ways that often soar beyond our knowledge: God were no God if there were not depths in His nature and a wisdom in His ways inaccessible to man. He dwelleth in the light unapproachable One whom no man hath seen, nor can see though, blessed be His name, in what we know of Him, better known after all than we are to ourselves.
Thus these four forms, while certainly not meant to attract engagingly the eye, still less in their fourfold complexity as represented in Ezekiel, nor to convey to us the idea of any actually existing spiritual beings, are manifestly suited to intimate to us the characters of a government which God exercises continually, with a plenitude of power in subjection to which all creation works. Thus in the apocalyptic vision the living creatures are seen from a heavenly standpoint, "in the midst of the throne and round about the throne." Here they are under it for we are looking at them from the world-side, whence they naturally appear more complex in their forms, and with the world-number, four, emphasized in the four faces and four wings of each. The faces are in a different order also from that in which the forms are represented in Revelation.
But here, in Ezekiel, the human form in general is dwelt upon it is the human face that comes to the front and this suits well the tenderness of God’s approach to His people when in trial, which Scripture everywhere exhibits. How good to see that, just here, when judgment is impending, yet to the prophet’s view, the lion is not first, but the man first. The human form invites, as by and by we see even upon the throne itself. The lion is seen next, upon the right hand (yamin), which is the Hebrew also for the south: opposed thus to all the soft, relaxing influences which are naturally implied under this, for the judgment of God must no more be treated easily and with indifference, as hitherto. The ox is on the left, or as it might otherwise be rendered, the north, to meet with patient resistance the dark and evil forces proceeding from the kingdom of darkness, which must not be allowed to oppose or ally themselves with the holy judgment of God. While finally, behind all is the eagle, to remove from the earth the corruption which defiles it (Luk 17:37), that as of old He may bear His people upon eagles, wings, and bring them to Himself (Exo 19:4).
The creature-forms are not separate from one another here, as seen in the heavenly vision of Revelation, but each living being unites in itself these diverse characters, as on earth we see the acts of divine government displaying, though not in equal prominence, the whole.
As to the wings of the living creatures, they are four, not six as in Revelation. With only two of these they fly and these are joined one to another in perfect unity of action while two cover their bodies, as in a higher Presence. In the seraphim of Isaiah’s vision, who have six wings like those of Revelation, two cover the face and two the feet, while with two alone they fly. Can there be any true work for God, or wisdom for it, where in the presence of His glory the creature takes not its place of nothingness before Him? Thus there was no unsteadiness or fickleness in their movement, they went each one in the direction of its face: and, obedient to the spirit that dwelt in them, they lacked no ability for the attainment of their end, whither the spirit was to go they went with simple directness of purpose -they turned not when they went.
The likeness of the living creatures as a whole bears witness of the coming of unwilling judgment which the people have provoked, but which still is not of the essence of what is here. Their appearance is indeed like burning coals of fire, which nevertheless is not identified with the living creatures, but as the appearance of torches (not simply destroying, but enlightening also) goes up and down among them. But the judgment is manifest: the fire is bright, and out of the fire goes forth lightning; and to this the motions of the living creatures agree: they go and return as the appearance of a flash of lightning.
Now we have another thing, which is altogether outside the vision of Revelation. For there, as already said, it is as seen by one in heaven. Here the prophet is on earth, and the wheels are seen upon earth also, and have a more intimate connection with it than the living creatures themselves. Yet they move in unison with these, nay, are moved by them, for the spirit of the living creatures is in the wheels, and their character is thus reflected in them. But the wheels are moreover gem-like. their appearance and their work is as the look of a topaz; for there is in them the display of the attributes of God, as in the jewels of the high priest’s breastplate, which are the Prim and Thummim, the divine "lights and perfections," the glory of the refracted light, which God is.
The four wheels are alike, and have one fundamental meaning; their appearance and their structure is as it were a wheel in the midst of a wheel; so that they go upon four sides, the one wheel being set into the other, which it crosses at right angles; thus, like the living creatures, having no need to turn, to whatever quarter they may go.
The wheel speaks naturally, primarily, of the revolution of time, marked as it is for us by those luminaries which God appointed for "signs" as well as "seasons;" and most significant signs they are: heaven putting thus the stamp of vanity upon the fallen creature, whose dependence upon God it reveals for that renewal of life ever needed by it. "To everything there is a season," and no more; nothing continues at one stay: the day comes out of the womb of night, only to go back into it again. The winter swallows up the autumn fruits. So the generations of men follow one another; and even "history," as is often said, "repeats itself." "The thing that has been is that which shall be, and there is nothing new under the sun." Yet with all this repetition there is a certain progress also: the wheel is moving; not only so, but it is moving on. Whither? There is often a certain betterment as it moves, which is apt to fill us with only too exuberant a hope. The wheel has eyes, in which there seems the light of purpose. And indeed, purpose of a sort is easily seen: the spirit of the living creature at least is in the wheels; the living creature taking on also, as Ezekiel sees, the human form preeminently, as the course of events plainly shows, the large control of things man has, though not alone: for with him, constantly carrying, often controlling, often thwarting him, there works a force, itself under the constraint of law, without which he can do nothing.
And here the wheel rises so high that it is dreadful: he can see but a brief portion -follow but a short way; and if he sees no more, the light dies out again; for what of this spirit of man which counts for so much, and is yet so little? which passes so readily as a breath that cometh not again? Whither does it pass? as the preacher asks: "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" Even the spirit of the living creature seems thus but part of the machinery itself. The wheel it is that controls, and the spirit of man is under this law which so utterly abases him, and carries him down at last into a darkness out of which no one sees him emerge. He then is no master of the wheel, but the wheel is master: he dies as the beast dies; and how is he then greater than the beast? Thus death baffles him. The earth abides, and things that seem passed away return again; but the generations do not return. Progress there may be, and fruitful thoughts take root and spring up, but it is upon the graves of those who have wrought to produce the harvest. Yet here is precisely that which has in it purpose of its own, and the highest, that is moral, purpose. In the mystery of this sentence, as it surely seems, upon him -which the voice within him interprets so persistently and bodingly as sentence -the wheel begins to put on the topaz look, and the "lights and perfections" of God reveal themselves in it. The supreme control which is not in man’s hands can still less be in the wheel itself. The eyes in it after all speak of a wisdom which is alien to mere mechanism; and if the wheel be but the ordinance of God, we may learn hope of Him whose heavens proclaim to us their control over the earth, and how He can bring light out of darkness, summer out of winter, life out of death.
Resurrection is indeed the full display of God’s thought. Without it there is no proper revolution of the wheel; and God Himself is not seen, who cannot be seen in judgment merely. That is His "strange work," and His heart cannot be seen in it. But this "sore travail which God has given to the sons of men to be exercised with it," is but God’s travail with man so exercised for a new birth, which is to make him, beyond all that the first creation made him, a child of God, the heir of a glorious purpose, of which revelation has been preaching to him from the beginning, even in the story of those primal days to which the Scripture record carries us back. For these, even then, were in a manner new-creative days -days of resurrection for that earth not created in that state of desolation into which it had now lapsed under those whelming waters, the records of whose work the earth has been little by little disclosing to us. The "days" of Gen 1:1-31, with deeper lessons than ever geology could in the nature of things give us, reveal indeed the work of Him who has alone the power, not only to "renew the face of the earth," but to renew also man’s moral nature. Spite of all resistance, He carries on step by step to their complete development those purposes of His grace which the dispensations are disclosing, which are all here wrapped up, in a way which went far beyond the knowledge of him who wrote, not by traditional inspiration, but by the teaching of the Spirit of God.
Thus, in the record of the first day, if God calls the darkness which He is displacing "night," yet "the evening and the morning" are the day, as He would interpret to us; a day which does not therefore begin with the night and end with the night, as we have sadly chosen, if for our common purposes conveniently, to reckon it. Nor does it begin with the day and end with the night either. No; the evening begins, and the morning follows. The light which a the call of God has just appeared, thus seems at once to be disappearing again, and the darkness to triumph over it. But it has not really done so. The day is only being conformed to the type of resurrection which will be recognized by faith on the part of His people in coming generations as the inimitable, unmistakable pattern of His workmanship. In the victory over sin and evil which are coming in, God is to be known as the God of resurrection. Death is the brand of vanity upon the evil, the leveling of the pride which is the rebellion of the creature against the Hand that formed it. But it is in that Hand also the weapon by which the arch-enemy is defeated and spoiled; and through death, for those who accept the humiliation of it, there is found the way of life. The revolution of the wheel, though it be high and outside the ken of sense merely, is that in which it puts on its topaz look and reveals its mystery.
3. Thus Ezekiel does not see merely the wheels, or the living creatures; he sees over their heads the likeness of an expanse as the look of the terrible crystal, stretched forth over their heads above. And again, above the likeness of the expanse itself there is the likeness of a throne; and upon the likeness of the throne there is, what indeed is strange and wonderful to see, the appearance of a Man above upon it. As soon as we look up thither we become conscious, in the attitude of the living creatures, that they are themselves in profound subjection to the higher power that is there. The harmony in which they act with one another is manifested as only the result of a common subjection to One who controls all. Their wings are spread out in full activity, their bodies remaining however always covered by their wings, as we have already seen them, and as is emphasized here by the repetition. And now the sound of their wings is heard as the sound of many waters -a cataract of sound, which presently is realized as the voice of the Almighty -the noise indeed as of a multitude, but not tumultuous -the sound of a marshalled host. This is the plain interpretation of the living creatures themselves; which the heathen, as the monuments of Babylon have shown us, worshiped in such forms (there indeed grotesque), seeing what was under the firmament only, and not able to pierce to the Throne that was above it, and turning thus "the glory of the incorruptible God into an image made like unto corruptible man, and to birds and four-footed beasts, and creeping things" (Rom 1:23). Here they are in their place, and serving; at His voice moving, wing-enwrapped, before Him; at His voice stilled to absolute rest, with their wings let down.
But we are permitted not alone to behold the throne, and hear the voice of the Eternal, but to see Him who sits upon it. First, however, as to the throne: it is as the appearance of a sapphire stone. This does not seem to be what we now call the sapphire. That of the ancients was, as Pliny testifies, "refulgent with spots of gold -azure, never transparent:" that is, the lapis lazuli. And when we hear God’s own voice claiming the heavens as His throne, how suited is the likeness of a sapphire stone! The word is derived from one (saphar) which means "to number," and hence "to tell, declare," and this is the word used when it is said that "the heavens declare the glory of God" (Psa 19:1) . This sapphire throne, then, is symbolically just the starry vault, which is seen similarly in the vision of God upon Mount Sinai (Exo 24:10) when "they saw the God of Israel; and there was beneath His feet as transparent sapphire-work, even as the heavens themselves for clearness" This seems to have been taken by some to prove that the ancient sapphire was itself transparent; but in fact there is no occasion from this to suppose so. There is, in what is seen, the general appearance of a sapphire stone, but with this the added character of a transparency such as there is in the heavens themselves: words which show plainly that it is the starry heavens that are here symbolized.
Upon this throne then, there is "the likeness as the appearance of a Man above upon it." We are warned by the language here to be careful how far we go in the way of exact application. There can be no doubt indeed for the Christian that Christ exactly fills the picture; even as Daniel (Ezekiel’s contemporary) sees in his vision "One like unto a Son of Man come in the clouds of heaven," and dominion given to Him (Dan 7:13). Yet, no doubt, the time is not come even yet in which this will be fulfilled. This does not however prevent the ultimate reference to Christ which is such an imperative necessity. Christ on the throne is God’s ideal of government for a world departed from Him, and He it is who is thus to subdue all things to God. Thus it is not strange if the divine throne ever puts on the human character. And it surely does so. Is God a man that He should repent? It is human essentially to do so; yet governmentally God "repenteth Him of the evil;" nay, announces this as a principle in His dealings with men (Joe 2:13; Jer 18:8). His threatenings, therefore, no less than the blessings He holds out to them, are for the proving of what is in their hearts, as again He declares (Deu 8:2; Deu 13:3; Psa 7:9; Jer 17:10). But why should He thus try the creatures He has made, who knows them perfectly, and the whole issue of every trial? Ah, it is the need of man himself and not of God, and a need on the part of all His creatures, who throughout the universe are spectators of His dealings with men, and who are learning in the Church His manifold wisdom; and to learn "in the ages to come, the exceeding riches of His grace, in His kindness toward us through Christ Jesus" (Eph 2:7; Eph 3:10).
In connection with this, the dispensational changes show us the "likeness of the appearance of a Man upon the throne." Not only has the trial of man been constantly going on, but new methods of trial have been instituted as the old ones seemed to show themselves inefficacious. Thus after the fall, there was at first the appeal to conscience, and men were suffered to do what was right in their own eyes. What men now desire, as anarchy, has had its full trial at the very beginning of things. Even Cain, the first murderer, was not to be slain; and there were no kings or potentates of any kind; but the result was the deluge; the earth had to be washed thoroughly clean, and everything to start afresh. Then human government was ordained; and that was a step in advance from which there has been on God’s part no return; nor has there been since such utter disaster as with those early generations. Yet human government soon manifested its incapacity to meet the deeper need of those whose hearts were departing from the living God. Men manufactured gods to suit themselves; and thus, out of a world given over to idolatry, God had to call a people among whom the truth could be maintained -the written Word taking the place of traditions which human imaginations darkened and perverted, and fresh revelations by the mouths of prophets whom He raised up giving constantly increasing light as the world’s darkness deepened. We need not enter into more detail of those interventions which culminated in the rising of that Light of the world, whose beams today illumine all who have eyes to see. But this succession of various appeals to man, how human, if indeed much more than human, they are in that appeal! How plainly is to be seen in them the "appearance of the likeness of a Man" upon a throne which is in the heavens!
But here it is we find what had been seen by the prophet at the outset, giving character to the whole, "the look of brass and gold," the manifestation of unchangeable holiness in that which comes as judgment, but with the display in it of the glory of God. From the loins upward this appears in the fire -the glory of the Person who is thus revealed; while from the loins downward it is more His acts that are in view; where it is more the pure fire, but with a brightness round about, in which are seen the hues of the bow of promise, the work of righteousness executed being peace, "and the effect of righteousness, quietness and assurance for ever" (Isa 32:17).
"This was the appearance of the likeness of the glory of Jehovah."
The prophet falls prostrate before his God, and then there comes to him a voice which raises and energizes him, and sends him forth Jehovah’s messenger to a rebellious people.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 § 1. Ezekiel's Call and Consecration as a Prophet…
§ 1. Ezekiel's Call and Consecration as a Prophet (Ezekiel 1-3)
Date, June-July, 592 b.c.
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Ezekiel's call and consecration to his prophetic work took place by means of a vision of God's glory (Ezekiel 1), and of a divine commission, or rather series of commissions, conveyed partly in speech and partly in symbol (Ezekiel 2, 3).
The Vision of God's Glory
This vision, unlike the inaugural visions of Isaiah and Jeremiah, came to Ezekiel not only at the beginning of his prophetic ministry, but also several times during the course of it. It was early repeated in connexion with his call and commission (Eze_3:23), and it appeared on two other occasions (Ezekiel 8-11, Eze_43:1-5). In Ezekiel 10 in particular the account in Ezekiel 1 is closely reproduced, with some additional details.
In a state of trance, or ecstasy, Ezekiel saw approaching from the north a glowing stormcloud, which resolved itself into a remarkable group of four living creatures, arranged symmetrically in a square. Their general appearance was human, and every one had four faces, a human face looking outwards, the face of a lion on the right, the face of an ox on the left, and the face of an eagle looking inwards to the centre of the square. Every one had also four wings, two of which were stretched out to meet those of the living creatures on either side, the points where the tips of the wings touched each other being the corners of the square. The other pairs of wings covered the bodies of the living creatures, and linder these wings were human hands. The living creatures had straight, jointless limbs, and feet like the hoofs of a calf. The whole group was pervaded with glowing lambent fire, from which lightnings shot forth. It moved to and fro with lightning speed, and did so without turning, as its four sides were exactly alike, and any one of them could be the front for the time. Beside the living creatures were four vast wheels, the rims of which were full of eyes. These wheels also were so arranged that they could move in any direction without changing front. Though apparently unconnected with the living creatures they moved in perfect harmony with them, ascending and descending, going backwards and forwards, or from side to side, exactly as they did. The motion of this living chariot was accompanied by a majestic rushing sound. Above tho heads of the living creatures there was a solid crystalline platform, supporting an enthroned human Figure, who was clothed in a fiery iridescent radiance. Overawed by the sight, Ezekiel fell upon his face, and as he lay he heard a divine voice addressing him.
The whole vision brought before Ezekiel's consciousness the presence and glory of God, but the part of it in which God Himself was more directly manifested is described with a reverent reserve. Ezekiel is careful not to identify the divine essence with the material emblems which he beheld. What he saw was 'the likeness of a throne,' and upon it 'a likeness as the appearance of a man.' The whole was 'the appearance of the likeness of the glory of Jehovah.' The details of the vision are concerned rather with the subordinate appearances by which the divine glory was accompanied and upborne.
We are not, of course, to understand that the living creatures and the wheels which Ezekiel saw were actually existing realities. They were only the forms in which certain aspects of God's glory were bodied forth before his mind's eye. And while the visionary combination of the symbols, and the impression which it produced, were the results of divine inspiration acting through a peculiar mental condition, it is permissible to seek the origin of the symbols themselves among objects which were familiar to Ezekiel's ordinary sight, and conceptions which were familiar to his ordinary thought. Composite animal figures, such as winged bulls and lions with human heads, and winged and eagle-headed men, were very common objects in the temples of Babylonia. There has even been found on an ancient BabyIonian seal a representation of a god in a fourwheeled chariot drawn by a winged monster. Then Ezekiel tells us himself (Eze_10:20) that the living creatures were cherubim, like those which formed part of the furniture (Exo_25:18-20) and decoration (Exo_26:31) of the tabernacle, and of the Temple of Jerusalem (1Ki_6:23-29). In Hebrew poetry, too, the cherubim were personifications of the storm-cloud on which Jehovah rode (Psa_18:10, also Psa_80:1; Psa_99:1 RV). In the winged attendants, the glowing fire, and the throne, Ezekiel's vision has points of resemblance to that of Isaiah (Isaiah 6), but while the imagery of Isaiah's vision was evidently that of the Temple at Jerusalem expanded and glorified, the scene of Ezekiel's was rather the great temple of nature, where Jehovah's throne is above the blue sky, and His chariot is the thunder-cloud, with lightnings flashing from its heart of fire.
The details of the vision are all suggestive of the attributes of God. The Figure on the throne is an emblem of His sovereign rule. The general human form and the various faces of the living creatures symbolise different aspects of divine majesty and strength. The imposing height of the wheels, and the sublime sound with which the whole living chariot moved, convey the same impression. The symmetrical arrangement of the living creatures and the wheels, and their swift movements in every direction, indicate the omnipresence of God. The eyes on the wheels denote His omnisoient intelligence. The spontaneous and united motion of wheels and cherubim suggest the pervasive presence and universal working of God's Spirit, controlling things that seem to be independent. The fire is a symbol of divine purity and holiness. The rainbow colours add a touch of sublime beauty to the conception of the glory of God.
1. The thirtieth year] The reference of the number is uncertain. Suggested explanations are, (1) that Ezekiel's age is meant; (2) that the reckoning is from some recent era, such as Josiah's reformation (621 b.c.), or the independence of Babylon under Nabopolassar (625 b.c., taking thirty as a round number), or the accession of Nebuchadrezzar (604 b.c., reading 'thirteenth' for 'thirtieth'), or some Babylonian epoch otherwise unknown to us; (3) that 'the thirtieth year' is an insertion made with the object of harmonising the different periods assigned for the duration of the exile by Jeremiah (70 years, Jer_25:11; Jer_29:10) and Ezekiel (40 years, Eze_4:6) respectively. Of these explanations (1) is improbable, and if (3) be not accepted we are shut up to some of the forms of (2). Among these 625 b.c. (Nabopolassar) seems a more likely starting-point for an epoch than 621 b.c. (Josiah's reformation), but, on the other hand, the latter date agrees more exactly with the number given. The fourth month] the month Tammuz = June-July: see on Eze_8:14. The river of Chebar] the nârKabari (Great River, or 'Grand Canal') of the inscriptions. It was a large navigable canal branching off from the Euphrates, and passing near Nippur, SE. of Babylon. It is probably represented by the modern Shatt-en-Nil, a canal 120 ft. wide, which divides the ruins of Nippur in two.
2. King Jehoiachin's captivity] the first captivity, 597 b.c.: see Intro. The fifth year] 592 b.c.
3. The word of the Lord came] the usual formula for prophetic inspiration. Chaldeans] Babylonians. The hand of the Lord was.. upon him] producing the trance in which he saw the vision.
4. Amber] RM 'electrum,' an alloy of gold and silver.
7. Feet] rather, 'limbs.' Straight] kneeless, unjointed. The living creatures did not move by walking. Like.. a calf's foot] not projecting in one direction as a human foot does.
11. Stretched upward] RV 'separate above.'
15. One wheel.. with his four faces] RV 'one wheel.. for each of the four faces thereof,' four wheels in all.
16. A wheel in the middle of (RV 'within') a wheel] an obscure expression. One explanation is that every wheel had another joined to it at right angles, so that the compound wheel would appear thus 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 from above, and could revolve backwards and forwards on one rim, and from side to side on the other. Another theory places the four wheels symmetrically thus 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, in which arrangement, taking anyside as the front, the back wheel would overlap the front one and could be seen through the spokes of the latter. A third suggestion is that every wheel was made up of two concentric circles, the outer rim having a smaller wheel within it, surrounding the axle, thus 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.
17. They turned not when they went] as in Eze_1:9, Eze_1:12. The wheels of course revolved, but, like the living creatures, they could move in different directions without changing front.
18. Rings] RM 'felloes.'
20, 21. Living creature] The group of four is spoken of as one.
24. The voice of the Almighty] the voice of Jehovah is a common OT. expression for thunder. Voice of speech] RV 'noise of tumult.'. The articulate voice, as distinguished from the sound of the wheels, is not mentioned till afterwards.
26. A sapphire stone] see the very similar vision of God's glory in Exo_24:10.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v5 living creatures
living creatures
The "living creatures" are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Revelation 4, it is clearly gathered that they have to do with vindication of the holiness of God as against the presumptuous pride of sinful man who, despite his sin, would "put forth his hand, and take also of the tree of life" Gen 3:22-24. Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ Exo 25:17-20. (See Scofield "Rom 3:24"). See Scofield "Rom 3:25". See Scofield "Rom 3:26". The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield "Isa 6:2". The Cherubim or living creatures are not identical with the Seraphim. Isa 6:2-7. They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God. The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the Lord. Such revelations are connected invariably with new blessing and service. Cf.; Exo 3:2-10; Isa 6:1-10; Dan 10:5-14; Rev 1:12-19.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Analysis and Annotations
Analysis and Annotations
I. PREDICTIONS BEFORE THE FALL OF JERUSALEM
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A. judgment Predictions Concerning Jerusalem (1-24)
CHAPTERS 1:1-3:14 The Vision of Glory and the Call of the Prophet
1. The introduction (Eze 1:1-3)
2. The vision of glory (Eze 1:4-28)
3. Ezekiel’s call and commission (Eze 2:1-8)
4. The roll eaten and the repeated commission (Eze 2:9-10; Eze 3:1-14)
Eze 1:1-3. The introductory words give us the time when Ezekiel was among the captives by the river Chebar. Four things are mentioned by Ezekiel, who is evidently the author of this book, for he uses the personal pronoun--the heavens were opened--he saw visions of God--the word of the Lord came unto him--the hand of the Lord was upon him. Ezekiel is the only prophet in the Old Testament of whom it is said that he saw the heavens opened. Four times the New Testament mentions opened heavens Mat 3:16; Joh 1:51; Rev 4:1; Rev 19:11. He then saw the visions of God concerning His governmental dealings with His people Israel. Then the hand of the Lord was also upon him when the word of the Lord had come unto him. Notice the order: An opened heaven, a vision, the call, and enablement by the power of God. Such is still the order for the servants of the Lord. The phrase, “The hand of the LORD was upon him,” or came upon me, is found seven times in Ezekiel, in Eze 1:3; Eze 3:14 and Eze 3:22; Eze 8:1; Eze 23:22; Eze 37:1; Eze 40:1.
Eze 1:4-28. Then he had his great and wonderful vision, which is repeatedly mentioned in his book. We find it mentioned again in chapters 10 and 11, where it is seen departing from Jerusalem. Its return is promised in connection with the great millennial temple after the Lord’s return (chapter 43). The vision is the vision of the glory of the Lord (Eze 1:28), The vision comes from the north, for a storm cloud of divine indignation from the north (Babylon) was to burst over the house of Judah. The whirlwind, the cloud, and the fire Ezekiel beheld are symbols of glory, the divine presence and judgment. (See Psa 18:8-13; Hab 3:1-19; Jer 4:12-31). The vision then indicated the presence of the God of Israel and His glory, ready to deal in judgment with His apostate people. The living creatures are the same as mentioned and seen in Rev 4:6-9. They are the cherubim, not fictitious creatures or symbols, but real beings. Their position is in connection with the throne. But upon the throne there was one who had the likeness as the appearance of a man. And this man was enshrouded in glory, with the rainbow about him. All this shows forth the glory of Him who is God’ vision, glory and presence, the Son of God. It anticipates the Lord Jesus Christ, His exaltation upon the throne, government and judgment resting in His hands, who is now the Man in the glory. While the cherubim with their fourfold faces also symbolize the Lord Jesus, here in this vision they are seen in connection with judgment. It is the same in Revelation Rev 6:1-17; Rev 15:7. And then the wheels and their work. In them was the spirit of these great creatures; the rims of the wheels (not rings) were full of eyes. There was an orderly movement of these wheels. The wheels are on the chariot upon which rested the throne of God. They show forth and symbolize the purposes of God in the execution of His inerrant governmental dealings on earth. God controls it all, and His Spirit directs every movement. Much that is ridiculous has been written on this, and some would-be expositors claim that Ezekiel beheld an acroplane.
“Intelligence, strength, stability and swiftness in judgment, and, withal, the movement of the whole course of earthly events, depended on the throne. This living energy animated the whole. The cherubic supporters of the throne, full of eyes themselves, moved by it; the wheels of God’s government moved by the same spirit, and went straight forward. All was subservient to the will and purpose of Him who sat on the throne judging right. Majesty, government and providence united to form the throne of His glory. But all the instruments of His glory were below the firmament; He whom they glorified was above” (Synopsis of the Bible).
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 15 The Four Living Creatures
The Four Living Creatures
v. 1. Now it came to pass in the thirtieth year, either of the Prophet’s life or of some period or era which can no longer be definitely determined, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, for, having been led into captivity with Jehoiachin, he settled near this stream, which may have been one of the large irrigation ditches of the Euphrates Valley, that the heavens were opened, and I saw visions of God, the very first sentence of his book thus emphasizing Ezekiel’s divine authorization, he was in a state of ecstasy, during which divine revelations were vouchsafed him, as opposed to any visions of his own heart, the empty fancies of false prophets. Note that Ezekiel names the thirtieth year, this being the one in which the priests entered upon the duties of their office. So God here prepared His servant, not by an unreal hallucination, but by an actual manifestation, for the ministry in which he was to testify of the Word made known to him. The time is now further specified with reference to a well-known date.
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v. 2. In the fifth day of the month, which was the fifth year of King Jehoiachin’s captivity, with whom the second company of exiles had been brought to Babylon,
v. 3. the word of the Lord came expressly, or "verily, truly," so that there can be no doubt of the fact, unto Ezekiel, the priest, the son of Buzi, in the land of the Chaldeans, by the river Chebar; and the hand of the Lord was there upon him, so that, by this divine manifestation of power, he was endowed with the faculty of seeing and proclaiming heavenly truths. The prophet now immediately launches forth in a description of time heavenly vision.
v. 4. And I looked, and, behold, a whirlwind came out of the north, an emblem of God’s mighty judgments, a great cloud, and a fire infolding itself, literally, "taking itself within itself," which does not merely mean, formed into a ball or lump of fire, but at the same time flashing as if there was a continual kindling of flame within time fiery mass forming the center of the cloud, and a brightness was about it, so that it glowed like gold being refined in the assayer’s furnace, and out of the midst thereof as the color of amber, metal glowing in the melting-pot, out of the midst of the fire, as though the heart of it were made of polished brass.
v. 5. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man, possessing tile general structure of a human body.
v. 6. And every one had four faces, and every one had four wings, similarly as the seraphim in Isa 6:2 had six wings apiece.
v. 7. And their feet, evidently only two in number, were straight feet, literally, "a foot of straightness," not only firm, but without a bend at the knee, altogether upright and symmetrical; and the sole of their feet was like the sole of a calf’s foot, standing vertically, not horizontally; and they sparkled like the color of burnished brass, thereby indicating the purity of God’s essence and the glory of his avenging justice.
v. 8. And they had the hands of a man under their wings on their four sides, the wings thus being fastened at the shoulders, whence the hands proceeded likewise; and they four had their faces and their wings, one each on every one of the four sides.
v. 9. Their wings were joined one to another, connected or interlaced with one another. They turned not when they went, namely, in twisted maneuvers; they went every one straight forward, due to the fact that their wings were thus joined.
v. 10. As for the likeness of their faces, they four had the face of a man and the face of a lion on the right side, namely, of one beholding them; and they four had the face of an ox on the left side; they four also had the face of an eagle, evidently on the side turned away from the beholder. The meaning of these four faces may have been to symbolize the strength, the power, the wisdom, and the nearness of God.
v. 11. Thus were their faces; and their wings were stretched upward, literally, "parted from above," the heads being set on four separate necks; two wings of every one were joined one to another, the ends of the outstretched pinions being thus interlaced, and two covered their bodies, as in holy fear and reverence in the presence of God.
v. 12. And they went every one straight forward, keeping their direction with unswerving directness; whither the spirit, the life-breath of God in them, was to go, they went, the four acting always in perfect unison; and they turned not when they went, in confusing maneuvers.
v. 13. As for the likeness of the living creatures, the impression made by their appearance in general, their appearance was like burning coals of fire, like kindled coals, and like the appearance of lamps, in a quick and flickering motion, like the play of lightning; it went up and down among the living creatures, moving back and forth between them; and the fire was bright, and out of the fire went forth lightning, in a threatening effect toward the outside.
v. 14. And the living creatures ran and returned, always straight before them, as the appearance of a flash of lightning, with the suddenness of an electric flash. The Lord, if he so chooses, is able to reveal His will in a most startling and majestic mariner, as also some phenomena of nature show to this day.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 10, 13, 15, 17, 19, 22, 24, 26, 27 In the thirtieth year
In the thirtieth year
This is the thirtieth year of Ezekiel's life. (See: Ordinal Numbers)
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the fourth month, and the fifth day of the month
"the fifth day of the fourth month." This is the fourth month of the Hebrew calendar. The fifth day is around the end of June on Western calendars. (See: Hebrew Months and Ordinal Numbers)
it came about that
This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.
I was living among the captives
The word "I" refers to Ezekiel. "I was one of the captives"
I saw visions of God
"God showed me unusual things"
it was the fifth year of the exile of King Jehoiachin
Throughout the book, Ezekiel will date his prophecies based on when the Babylonians forced Jehoiachin to leave Jerusalem.
to Ezekiel ... upon him there
Ezekiel speaks of himself as if he were another person. AT: "to me, Ezekiel ... upon me there" (See: Pronouns)
the word of Yahweh came to Ezekiel
The idiom "the word of Yahweh came to" is used to introduce a special message from God. AT: "Yahweh gave a message to Ezekiel" (See: Idiom)
Buzi
the name of a man (See: How to Translate Names)
the Kebar Canal
This is a river that people in Chaldea had dug to give water to their gardens. "the Kebar River"
the hand of Yahweh was upon him
The word "hand" is often used to refer to someone's power or action. A person with his hand on another person has power over that other person. AT: "Yahweh was controlling him" (See: Metonymy)
Yahweh
This is the name of God that he revealed to his people in the Old Testament. See the translationWord page about Yahweh concerning how to translate this.
translationWords
year
day
heaven
vision
God
exile
king
Jehoiachin
word of God
power
Ezekiel
priest
Chaldea
hand
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 10, 11, 15, 16, 18, 19, 22, 26, 28 1:1–3:27 Old Testament prophetic books often begin with a…
1:1–3:27 Old Testament prophetic books often begin with a “call narrative” that gives details of the prophet’s commissioning to his office (e.g., Jer 1:4-19). The prophetic call narrative demonstrated that the prophet’s words were legitimate, showing that he spoke as the Lord’s ambassador. It often introduced themes that his prophecy would address in greater detail, just as the overture to a symphony introduces the musical motifs that form the basis for the composition that follows. The focus of Ezekiel’s call narrative is the Lord’s impending judgment of his people.
1:1-3 The opening verses locate the prophet’s ministry among the exiles from Judah who had been carried off to Babylon.
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1:1 of my thirtieth year: Priests began to minister in the Jerusalem Temple when they were thirty years old. Ezekiel was a priest (see 1:3), but he was with the Judean exiles . . . in Babylon and was therefore unable to serve in the usual ways. Ezekiel’s identity as a priest in exile is significant to the message that follows. The exiles felt cut off from God and from conventional ways of appealing to him in the Temple. In the ancient world, most gods were closely tied to particular lands, so it was easy for those who were removed from the Promised Land to assume that the Lord was no longer interested in them. That God’s word had come to a prophet among the exiles in Babylon showed that God had not forgotten them and still had a future for them. • The Kebar River was probably a large irrigation canal in the Nippur region southeast of Babylon. The Babylonians (Babylonians) had deported the previous occupants because of their Assyrian sympathies and replaced them with exiles from elsewhere in their empire, including Judah. The Babylonians generally resettled peoples by ethnic groups and allowed them to retain their identity, unlike the Assyrians, whose policy of exile was to disperse and scatter populations. This difference later made it possible for the remnant of the exiles of Judah to return to their homeland. Those who had been exiled from the northern kingdom by the Assyrians were not able to return in the same way.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.