Ezekiel 1

Ezekiel 1 THE VISIONBefore a prophet could speak to others, God had to speak to him. A special call vision catapulted the apprentice priest Ezekiel into the prophetic ministry. The vision of the divine chariot— the Merkabah as it is known in Jewish literature— is a fitting introduction to his career. Jewish mystics have always been fascinated with this material. More recently science fiction writers have subjected the Merkabah to the most detailed scrutiny in search of evidence that spaceships from other worlds have landed on this planet.

Much has been written on this chapter of Scripture. Often the discussion has centered on the mechanics of the Merkabah rather than the message that God is trying to communicate through this vision. In ch 1 of his book, Ezekiel discusses (1) the setting (vv 1-3) and (2) the substance (vv 4-28) of his inaugural vision.

SETTING OF THE VISIONEze_1:1-3 The first three verses are a preface to the Book of Ezekiel. Two distinct statements can be identified here. Ezekiel 1:1 is in the first person and Ezekiel 1:2-3 are in the third person. Some critics think two distinct superscriptions are used here, superscriptions that at one time headed separate collections of Ezekiel’ s writings. It is better, however, to regard Ezekiel 1:2-3 as a parenthetical insertion by Ezekiel himself designed to explain the puzzling, indefinite expressions in Ezekiel 1:1.

That Ezekiel 1:2-3 are an integral part of this book can be seen in the fact that they provide, in addition to the date for the book, the customary information about the author. The following chart sets forth the differences between the autobiographical superscription and the parenthetical explanation that follows.

THE TO THE BOOKFormVerse 1Verses 2-3First PersonThird PersonDateThirtieth Year Fourth Month Fifth DayFifth Year of Jehoi- achin’ s Captivity Fifth DayPlaceIn the midst of the captives by the river KebarIn the land of the Chal­deans by the river KebarExperienceHeavens were opened, I saw visions of GodWord of the Lord came assuredly unto Ezekiel. Hand of the Lord was there upon himRecipientEzekiel son of Buzi the priest The preface to the Book of Ezekiel (Ezekiel 1:1-3) presents the setting for the inaugural vision of the prophet. These verses set forth information regarding (1) the recipient; (2) the time; (3) the place; and (4) the nature of the vision.

First Preface (Ezekiel 1:1) Personal dating ( Ezekiel 1:1 a): Now it came to pass in the thirtieth year, the fourth month, the fifth day of the month… Ezekiel’ s inaugural vision receives double dating. In v 1 the vision is dated in terms of Ezekiel’ s own life; in v 2, according to the captivity of King Jehoiachin. Ezekiel was thirty years old when he received the divine call to be a prophet. From Ezekiel 1:2 it can be computed that the call vision fell in the year 593 B.C. This means that Ezekiel was born about 622 B.C. during the reign of good King Josiah. He was born four years after Jeremiah began his ministry, and one year before the discovery of the lost book of the law in the temple. The dated prophecies in this book cover a span of twenty-two years. Thus Ezekiel engaged in his prophetic ministry between the ages of thirty and fifty-two.

It is strange that nothing is said in the Old Testament or in Jewish tradition about the age at which a priest began to serve. However, under the law of Moses, Levites entered into their service at the age of thirty (Numbers 4:23; Numbers 4:30). The probability is rather strong that this was the normal age for entering priestly service as well. If this is so, then Ezekiel never functioned as a priest prior to his deportation in 597 B.C., for as v 2 clearly shows, his thirtieth year fell in 593 B.C.

While he never officiated in the temple, Ezekiel must have studied for years the intricate details of priestly ritual. His thirtieth birthday will have been particularly sad for the son of Buzi because he knew he will never succeed his father in the sacred vocation for which he had prepared throughout his youth. This was a crucial time in the life of Ezekiel. Since it will not be possible for this godly man to serve the Lord as a priest, God called him to another and even more vital sphere of service.

Some scholars regard the thirty years as reckoned from some fixed point in Babylonian or Jewish history. Thus in one scheme the thirty years are counted from the accession of Nabopolassar in 626 B.C. This will yield a date of 596 B.C., one year after the deportation of Ezekiel and ten thousand of his countrymen. This computation will not square with the fifth year of the captivity of Jehoiachin mentioned in Ezekiel 1:2. Even less justification exists for counting the thirty years from 621 B.C. when the lost law book was discovered in the Jerusalem temple. As important as this event was in the history of the monarchy, no example of reckoning time fromthis year can be adduced in the Old Testament. So important was the inaugural vision in the life of Ezekiel that he dates it as to month and day as well as year. The call came in the fourth month. Ezekiel here follows the normal pre­exilic custom of numbering rather than naming the month. In post-exilic times the fourth month was known as Tammuz. Converted into modern day equivalents, Ezekiel’ s call vision occurred on August 1, 593.

Place of the vision (Ezekiel 1:1 b): that I was in the midst of the captives beside the river Kebar. Ezekiel was in the midst of the captives when he received his majestic vision. What a mixed group they were! Some had given up on God because of the misfortunes that had befallen them. They had compromised with the materialistic culture of Babylon. Others clung desperately at the outset to the illusion that God will never let Jerusalem be destroyed— that God will shortly bring them back to their homeland.

Ezekiel was by the river Kebar at the time God called him to the prophetic ministry. The Jewish captives were not in confinement, but were restricted to a certain area of the land. It is now known that the river Kebar was not actually a river, but an enormous irrigation canal known as Naru Kabari, the grand canal.. The remains of this canal are known as Shalt en Nil. The canal started at the Euphrates above Babylon. It flowed southeasterly sixty miles through Nippur, and reentered the Euphrates near Uruk. Evidence of one large Jewish settlement near Nippur has come to light.

Manner of the vision (Ezekiel 1:1 c): The heavens were opened and I saw visions of God. In the preface of his book, Ezekiel states in a general way what he will amplify in the rest of chs 1-3. The vision began when the heavens were opened revealing the unseen spiritual world. Whether to the prophet’ s mental “ eye” or to his physical eye, the heavens unfolded like curtains of a stage to reveal to him the divine glory. The phrase visions of God could legitimately be understood in more than one way. Often the Hebrews will add the name of God to a noun to express greatness or majesty.

Thus, Psalms 36:6 in the Hebrew refers to the mountains of God by which is meant great mountains. Thus, visions of God could be translated great or majestic visions. But Currey is correct when he observes that “ the visions were not only supremely majestic, but visions of the majesty of God.” The Hebrew, then, may also be translated “ divine visions,” i.e., visions concerning God, or devised by God.

Amplified Preface (Ezekiel 1:2-3): The national dating (Ezekiel 1:2): In the fifth day of the month (it was the fifth year of the captivity of King Jehoiachin) The vision is further dated to the fifth year of King Jehoiachin’ s captivity. Jehoiachin was taken captive by Nebuchadnezzar when he surrendered to the Chaldean conqueror on March 16, 597 B.C. The fifth year of the captivity will thus fall in 593 B.C. Most of the dates in Ezekiel are given in terms of the captivity of Jehoiachin. It has been suggested that Ezekiel regarded Jehoiachin as the legitimate ruler of the Jews even though he had reigned only for three months after the death of his father Jehoiakim (2 Kings 24:8). However, this may be reading too much into Ezekiel’ s dating system. The captivity of Jehoiachin involved Ezekiel as well, and may simply have been the most convenient way of measuring time for the captives.

Manner of the vision (Ezekiel 1:3 a): the word of the LORD came most assuredly… The visions of God are further identified as being the word of the LORD (Ezekiel 1:3). The expression appears some fifty times in Ezekiel. This is the most frequently used expression in the Old Testament to affirm that a prophet had received direct communication from God. The phrase is not to be restricted to the oral directions that came to Ezekiel in ch 2. Rather the word of the LORD embraces all the revelatory experiences of the prophet.

The messages Ezekiel preached were not of his own choosing— not necessarily of his own liking. What he spoke came from above.The problem of authority was crucial for Ezekiel. The somewhat shocking nature of his message required that his credentials be impeccable. For this reason, Ezekiel makes the strongest possible claim that he was commissioned of God. The word of the LORD came most assuredly to him. No doubt existed in his own mind that he had in fact received a heaven-sent vision.

The claim to have heard the divine word is found often in Old Testament prophecy (cf. Amos 7; Hosea 1).

Recipient of the vision (Ezekiel 1:3 c): to Ezekiel son of Buzi, the priest… The author of the book identifies himself for the first time in Ezekiel 1:3. He is Ezekiel the son of Buzi. The name Ezekiel means God strengthens. Nothing further is known of his father beyond what is said here. The title the priest properly belongs to the name Buzi as is indicated by the Hebrew accent marks. Ezekiel will also be a priest, however, as the Old Testament priesthood was hereditary.

The first three chapters of Ezekiel describe that moment when the young priest was called to be a prophet. A prophet is one who speaks for another (Exodus 7:1; Exodus 4:16). This involved speaking for God to man through sermon and oracle. It also involved speaking for man to God in intercessory prayer. While the priesthood was hereditary, one could only become a prophet when he was divinely chosen to be so. Priests interpreted the law of God. They led in the divinely ordained temple rituals.

Prophets (1) interpreted history in the light of the law; (2) urged compliance to the spirit of the law; and (3) announced God’ s plans for the near and distant future. While both priest and prophet fulfilled vital functions, the ministry of prophet was somewhat broader and less affected by time. Priests were concerned with old covenant law and ritual— the types and shadows that according to God’ s grand plan were to pass away. Prophets were concerned with basic timeless principles and with the ultimate developments of God’ s program for this earth. While the names of even the greatest priests are scarcely known today, the prophets through their writings continue to instruct, challenge, guide and rebuke the sons of men.

Location of the vision (Ezekiel 1:3 d): in the land of the Chaldeans beside the river Kebar; The inaugural vision took place in the land of the Chaldeans. Although originally the Chaldeans and Babylonians were ethnically distinct groups, at this stage of history the two terms were used interchangeably. The land of the Chaldeans is the southern Mesopotamian basin. It is not altogether certain when the Chaldeans began to filter into this region from the Syro-Arabian desert, but the Assyrian kings found the Chaldeans a formidable force under the leadership of Merodach-Baladan in the late eighth century. Under Nabopolassar (626-605 B.C.) the Chaldeans were able to extricate southern Mesopotamia from the grip of the Assyrians. They founded what was destined to become the most powerful and wealthy empire that had heretofore existed on the face of the earth.

Empowerment of the messenger (Ezekiel 1:3 e): and the hand of the LORD came upon him there. God not only gave this captive priest a message, He also endowed him with the power to deliver that message. Such is the import of the sentence, the hand of the LORD was there on him.62 The hand of the Lord designates something felt rather than seen. Proclaiming the unpopular word of God is never easy. Furthermore, relatively young men like Ezekiel were to be seen, not heard. All wisdom resided in the elders of the nation! Thus Ezekiel needed the reassurance of the hand of the Lord. He needed that unseen hand to guide, strengthen and protect him.

Reference to the hand of the LORD (or God) is frequent in the Old Testament. This anthropomorphism refers to the authority, power or protection of the Lord. In reference to individuals, the expression is used somewhat sparingly. The hand of the Lord is said to have come upon Elijah (1 Kings 18:46) and Elisha (2 Kings 3:15). In the former case, the hand of the Lord bestowed upon the prophet unusual physical power and endurance; in the latter case, oracular power was imparted.

Elsewhere in Ezekiel the expression the hand of the LORD is used four times to introduce a visionary experience (Ezekiel 3:22; Ezekiel 8:1; Ezekiel 37:1; Ezekiel 40:1). In two passages the hand of the LORD refers to the divine constraining or sustaining power as it manifested itself in the physical stamina of the prophet (Ezekiel 3:14; Ezekiel 33:22).

The evidence points to the following definition for this expression: The hand of the LORD refers to the supernatural manifestation of divine power in the life of a prophet such as will enhance his physical abilities and enable him to see that which the unaided human mind could never ascertain. The expression appears in the Book of Ezekiel seven times.

OF THE VISIONEze_1:4-28 Ezekiel’s call vision is replete with strange and even grotesque figures. Ancient rabbis warned teachers not to expound the mystery of creation in the presence of more than one person, and the mystery of Ezekiel’ s chariot-throne not even to the one, unless he was unusually wise and discreet.

The point of the vision is that God is arriving to be with his people. This visionary account creates a sense of awe, mystery, and irresistible power. If only this much can be learned from the account, the prophet will have accomplished his purpose. If the reader misses this in the reading of ch 1, detailed analysis of the vision will be of little value.

The interpretation of the details of the throne-chariot description is notoriously difficult. The Jewish rabbis declared that if anyone could master the secrets of the merkabah (chariot) he will know all the secrets of creation. The difficulties involved here are not in the English translation. The problem lies in (1) the poverty of human language when it comes to describing the celestial and supernatural; and (2) the lack of spiritual imagination on the part of the interpreters of this book. In any case, it is the message of the throne- chariot, not the mechanics of it, that is important.

Ezekiel’ s inaugural vision is discussed under its five chief aspects: (1) the storm cloud (Ezekiel 1:4); (2) the cherubim (Ezekiel 1:5-14); (3) the wheels (Ezekiel 1:15-21); (4) the platform (Ezekiel 1:22-25); and (5) the throne (Ezekiel 1:26-28).

The Storm Cloud (Ezekiel 1:4): Direction of the cloud (Ezekiel 1:4 a): I looked, and behold a stormy wind was coming from the north… The words I looked and behold is the common introductory formula to visions that occurs nine times in the book. Two kinds of visions are found in the Old Testament. In the objective vision, the prophet is led to discover some meaning in an object upon which he is meditating, Any other person present could have seen the same object; only the significance of the object is given through special revelation. In the second type of vision— the subjective type— the vision is purely internal. It is something that only the prophet experiences.

Ezekiel’ s vision of the throne-chariot is the subjective type.The first sight to meet the eyes of Ezekiel was a stormy wind. Association of deity with storm phenomena and fire is quite common in Hebrew thought. The mighty thunderstorm is but the attendant of the throne of God. This storm must be a symbol of God’ s omnipotent power. Within six more years, Jerusalem will be destroyed by this stormy wind. Chapters 4-24 recount in detail Ezekiel’ s description and prediction of that forthcoming judgment.

The stormy wind comes from the north. The direction of the storm is unusual for either Palestine or Mesopotamia. Jeremiah spoke of an enemy coming from the north against Judah (Ezekiel 1:14; Ezekiel 4:6). God will employ a ruthless foe from the north— the Chaldeans— to bring about the final destruction of Jerusalem.

Description of the cloud (Ezekiel 1:4 b): Coming from it (Ezekiel 1:4 b): a great cloud with fire flashing forth… Accompanying the stormy wind was a great cloud. The cloud may be a portent of impending calamity, or perhaps better, a symbol of approaching deity. God will be present in the judgment that was coming on Jerusalem. Ezekiel does not dwell on the blackness of the cloud. He emphasizes rather its radiance. From that cloud fire was flashing forth. The Hebrew phrase is literally a fire taking hold of itself, i.e., a succession of outbursts of flame. The fire here is probably lightning streaking across the blackness of the heavens. Those who see in this fire an indication that the Jerusalem temple was to be burned are probably reading too much into this descriptive detail.

Surrounding it (Ezekiel 1:4 c): and a radiant splendor round about. A radiant splendor (nogah) surrounded the black storm cloud. This dazzling sight is not to be explained with Taylor as the brightness of the desert sun lighting up the edges of the cloud. Still less was the radiant splendor produced by the fire that was flashing forth from the cloud. It is rather the splendor of the glory of God that is being observed by Ezekiel in connection with the great cloud and stormy wind. It is almost impossible to talk about God for any length of time without mentioning light.

In its midst (Ezekiel 1:4 d): From its midst there was something that appeared like polished bronze from the midst of the fire. In the midst of the great cloud was something that appeared like (lit., as the eye of) polished bronze (Heb. hasmal). The Hebrew word occurs only three times in Ezekiel (cf. Ezekiel 1:27; Ezekiel 8:2). Some uncertainty exists as to its precise meaning. The Septuagint and Vulgate have electrum, a substance composed of silver and gold. Cooke, however, traces hasmal back to an Akkadian word meaning polished bronze.

The Cherubim (Ezekiel 1:5-14): General description (Ezekiel 1:5-6): From its midst [I saw] the likeness of four living creatures. This was their appearance: they possessed the likeness of a man. (Ezekiel 1:6) Each of them had four faces and four wings. Ezekiel observed four living creatures emerging from the midst of the flashing cloud. These grotesque creatures supported the platform (Ezekiel 1:22 f.) on which stood the throne of Yahweh. The living creatures were basically human in appearance (Ezekiel 1:5). The Greek version uses the word zoon (animal, living creature), the same word employed of the four living creatures of Rev 4:6.

The number four has special significance in Ezekiel and throughout the Bible. It suggests primarily the idea of completeness and totality. As a secondary import, this number stands for the created world. Thus the Old Testament speaks of “ the four corners of the earth” (Isaiah 11:12), “ the four winds” (Ezekiel 37:9) and so forth. Ezekiel’ s predilection for the number four can be seen in the four wings, four faces, four hands, four sides and four wheels of the inaugural vision. In ch 8 he presents four scenes of false worship and in ch14 he refers to four plagues.

Each of the creatures had four faces and four wings (Ezekiel 1:6). These will be described in more detail in the following verses. Specific aspects (Ezekiel 1:6-9) Their feet (Ezekiel 1:7): Their feet were straight feet, and the soles of their feet were like the sole of a calf’ s foot, and they glistened like the appearance of polished bronze. Probably in Ezekiel 1:7 the first use of the term feet (regel) is used in the wider sense of legs. These legs are said to be straight, i.e., unjointed Such at least is the old Jewish understanding of the word. The creatures then, did not bow, crouch or lie down. Throughout the vision they remained perfectly erect. The feet of the creatures resembled the hoof of a calf. This probably means nothing more than that their feet were rounded. This will enable creatures to move freely in every direction. The feet are said to glisten (nofsim) like polished brass.

Their hands (Ezekiel 1:8): Under their wings upon their four sides were hands of a man. In addition to the four wings, each creature had hands Ezekiel 1:8). Some doubt exists as to whether each creature had four hands or two hands. Probably the latter is correct. These hands will be put to good use a bit later (cf. Ezekiel 10:7).

Their wings (Ezekiel 1:8 b-9): Now as for the faces and wings of the four of them, (Ezekiel 1:9) Their wings were joined together, they did not turn when they moved, each went straight ahead. Since each creature had a face on four sides, they did not turn around when their course was altered. The face toward the intended course moved forward in that direction. Wherever they went they always moved forward, since each creature had a face in the appropriate direction (Ezekiel 1:9). This detail may point to the resoluteness of purpose that these creatures manifested.

The living creatures had their groundwork in the Old Testament cherubim. Little is known about the angelic order of cherubim, although they are frequently mentioned in the Bible. The description of the cherubim in Revelation 4 differs from that found here. Later in Ezekiel 41 the cherubim are depicted as having only two faces instead of the four that are mentioned in the present passage. The cherubim of the Mosaic ark and the Solomonic temple probably did not resemble those that are here in view. This will account for the circumstance that when Ezekiel first saw these creatures on the bank of the Kebar he did not recognize them as cherubim. This identification he was able to make in 10:20 when he saw the creatures in connection with the temple.

The cherubim as they appear throughout the Bible are symbols, not likenesses. This is why the appearance of these creatures differs from passage to passage. In place of the four­faced, four-sided figures seen by Ezekiel, John saw each living creature having only one face. But if these living creatures are symbols, of what are they symbolical? The oldest and probably the correct explanation is that the living creatures are symbolic representations of heavenly beings. This is not to say that the living creatures represented any four particular angels. Certainly no one should expect that they will meet creatures in heaven resembling those that Ezekiel saw. These cherubim are symbols, not likenesses. The main point is this: heavenly beings serve the king; how much more should the sons of men.

The general import of the living creatures is not to ascertain. Their facial features (see following discussion) suggest that they have the specific function of representing the earthly creation before the Lord. Yahweh, the God of creation and redemption, holds sway over all the earth. It is most appropriate that the throne-chariot of the heavenly Sovereign should be borne by those who represent the whole earth over which the Lord holds sway.

Focus on their faces (Ezekiel 1:10): The likeness of their faces was as the face of a man, and the four of them had the face of a lion on the right, and a face of a bull on the left, and the four of them had the face of an eagle. Each of the living creatures had four faces (cf. Ezekiel 1:6). Something of great importance is thus signified. Those creatures associated most intimately with God could see in all directions. The shape of the face differed on the four sides: the face of a man in front, of a lion on the right side, of an ox on the left side, and of an eagle behind (Ezekiel 1:10). At the very least, these faces symbolized the highest forms of life that are found in the various realms of creation. The Jewish rabbis commented:

Man is exalted among creatures; the eagle is exalted among the birds; the ox is exalted among domestic animals; the lion is exalted among wild beasts; and all of them have received dominion, and greatness has been given them yet they are stationed below the chariot of the Holy One. There may be more to the quadruple faces. Representations of the lion, ox. and eagle were common in Babylonian art, and so will be particularly suggestive to the mind of the exiles there. Four-faced statuettes of gods have also been found in Babylon. I.G. Matthews suggested that these were common symbols for the chief deities of Babylonia in Ezekiel’s day. The vision may then be proclaiming that Yahweh, not the gods of Babylon, control history. The living creatures formed a square. The human face of each creature faced outward. The effect was that whatever way one looked at the four creatures, a different face was seen from each. All four faces were visible at the same time from any angle.

Their movements (Ezekiel 1:11-14): Disposition of their wings (Ezekiel 1:11): Their faces and their wings were separated above. Each had two that joined another, and two covering their bodies. The creatures had four wings (cf. Ezekiel 1:6). For the sake of modesty, two of these wings were used to cover the naked bodies of these creatures. The other two wings were in the act of flying.

They were so stretched out that the tip of each touched the wing tip of a fellow living creature on the right and on the left (cf. Ezekiel 1:9). This symbolized their unity of purpose. When the throne-chariot came to a stop, the second pair of wings was let down (cf. Ezekiel 1:24). Although the creatures appeared at times to be connected to one another at the wing tips, yet their faces and their wings were separated above (Ezekiel 1:11), i.e., they were not physically connected.

Set of their faces (Ezekiel 1:12): Each went straight ahead wherever the spirit was to go, they went; they did not turn as they went. The creatures did not need to turn their heads as they moved in various directions (cf. Ezekiel 1:9). Apparently the living creatures were not capable of independent movement. The entire throne-chariot of which they were a part moved as a single unit under the impulse of the spirit, i.e., the Holy Spirit.

Swiftness of their movements (Ezekiel 1:13-14): As for the likeness of the living creatures, their appearance was like burning coals offire, like the appearance of torches. Fire was going to and fro between the living creatures. The fire had a radiant splendor, and from the fire lightning was going forth. (Ezekiel 1:14) The living creatures were running back and forth like lightning bolts. Ezekiel compares the appearance of the living creatures to (1) coals of fire and (2) torches (lappidim). They must have had a pulsating or glowing quality about them. In the midst of the hollow square formed by the four cherubim, Ezekiel observed a bright fire that seemed to move back and forth among the living creatures.

Periodically lightning flashed forth from the interior of the “ chariot" (Ezekiel 1:13). This fire no doubt symbolized the judgment that at that moment of history was in the center of God’ s concern. Initially the movements of the living creatures seemed to Ezekiel to be erratic. The creatures were seen running back andforth like lightning bolts, i.e., the throne-chariot moved to and fro with the speed of lightning (Ezekiel 1:14).

The Wheels (Ezekiel 1:15-21) Locationof the wheels (Ezekiel 1:15): Now as I saw the living creatures, behold [I saw] a wheel on the earth beside each of the living creatures on its four sides. Beside (i.e., under) each of the living creatures was a wheel (Ezekiel 1:15). The wheels of the throne-chariot were not functional. In fact, the only reason the wheels are mentioned is so that the chariot imagery could be maintained. That the wheels were not essential to the movements of the throne-chariot is seen in the fact that the vehicle traveled in the air and not on the ground. Ellison suggests that the wheels symbolize inanimate nature, just as the four cherubim represent the living creation. In ancient Jewish teaching, the wheels were thought to symbolize some order of heavenly beings. Appearance of the wheels(Ezekiel 1:16-18) Color (Ezekiel 1:16 a): The appearance of the wheels and their works was like the color of topaz. The four of them had one likeness. In appearance the wheels resembled topaz (Heb., tarsis) They were so constructed as to facilitate movement in any direction. They were omni directional wheels. Each wheel actually consisted of two wheels, i.e., a wheel in the middle of a wheel. The two wheels were probably solid discs that bisected each other at right angles (v 16).

Construction (Ezekiel 1:16 b): Their appearance and their works were as a wheel in the middle of a wheel. This is Ezekiel’s way of describing what today would be called caster wheels.

Movement of the wheels (Ezekiel 1:17): When they went, they went toward their four sides. They did not turn about in their going. The caster-like wheels allowed movement of the chariot in any direction without the wheels being turned. Apparently there was no steering mechanism connected to the wheels.

Rims of the wheels (Ezekiel 1:18): As for their rims, they were high and awesome. Their rims were filled with eyes round about the four of them. The rims (gabbot) of the wheels were high, i.e., the wheels were huge in comparison to the entire chariot. Because they were full of eyes, the rims were awesome, i.e., terrifying (Ezekiel 1:18). The eyes may have been no more than dazzling spots that added to the brilliancy of the wheels. But it seems more likely that they had a ymbolical meaning. The eye in the ancient world was a symbol of intelligence. God sees and knows what is happening throughout his world, including the camps of Jewish captives in Mesopotamia. Focus on wheel movement (Ezekiel 1:19-21) Linked to the creatures (Ezekiel 1:19): When the living creatures went, the wheels went beside them. When the living creatures were lifted up from upon the earth, the wheels were lifted up. The wheels themselves had no capacity for independent movement. They always moved in conjunction with the living creatures. Empowered by the Spirit (Ezekiel 1:20): Wherever the Spirit was to go, they went; thither was the spirit to go and the wheels lifted up opposite them, for the spirit of the living creatures was in the wheels. The creatures in turn were under the control of the Spirit of God. The Spirit of God was in the creatures, and the spirit of the living creatures, as it were, was in the wheels (v 20). Apparently God from his throne exercised an influence upon the spirits of the living creatures, thus coordinating their movements. Amid all the uncertainties and tragedies of life, the Spirit of God is at work providentially directing all discordant aspects of life.

Independent of the creatures (Ezekiel 1:21): In their going, they went, and in their standing still, they stood still. When they were lifted up from upon the earth, the wheels were lifted up opposite them, for the spirit of the living creatures was in the wheels. There is no indication that the wheels were attached to the living creatures. To emphasize the co-ordination of the wheels and creatures, v 21 repeats and amplifies the thought that when the creatures moved in any direction, the wheels moved with them. The effortless mobility of God’ s throne- chariot is a way of depicting the grand theological theme of God’ s omnipresence. The Platform (Ezekiel 1:22-25): General appearance (Ezekiel 1:22): Over the heads of the living creatures was something like a platform, gleaming terribly like ice, stretched forth over their heads above. Over the heads of the creatures was what appeared to be a platform. It is not certain how this platform was supported, whether by the wings of the cherubim or by some other means. The platform was gleaming like terrible ice (qerah). The ice was terrible in the sense of being awesome because of its glittering brightness (Ezekiel 1:22). In this dazzling platform the glories of heaven are symbolized. In Revelation 4:6 this platform becomes a “ sea of glass.” Many commentators feel that this expanse (KJV, firmament) was dome-shaped. There is, however, no proof of this in the word itself, or in the context.

The sound under the platform (Ezekiel 1:23-24): Under the platform their wings were straight, one to another. Each one had two wings covering his body on either side. (Ezekiel 1:24) Then I heard the sound of their wings like the sound of great waters, as the sound of the Almighty as they went, the sound of noise like the sound of an encampment. When they stood still they let down their wings. The entire persons of the living creatures including their outstretched wings were under the platform. Each creature had one pair of wings stretched straight out, and another pair modestly covering their bodies (Ezekiel 1:23). The audio portion of the vision is referred to in Ezekiel 1:24-25. The four pairs of outstretched wings vibrated powerfully as the throne-chariot moved. Three similes are employed to try to depict the awesome sound produced by the theophonic chariot. The noise was like that produced (1) by great (or many) wafers; (2) by the voice of the Almighty, i.e., rolling thunder, and (3) by an army on the move. When the movement of the chariot ceased, the living creatures lowered their wings (Ezekiel 1:24). Consequently the dreadful noise ceased.

The voice above the platform (Ezekiel 1:25): From above the platform that was over their heads came a voice when they stood and let their wings down. The movement of the throne-chariot was directed by a voice that came from above the platform. This voice must be that of God. No words are attributed to Him at this point, but the author here prepares the way for the later words of that One who was enthroned above the living creatures (Ezekiel 1:25). The Throne (Ezekiel 1:26-28) Location of the throne (Ezekiel 1:26 a): Above the platform that was over their heads was what appeared to be a sapphire stone, the likeness of a throne. With obvious hesitation the prophet describes what he saw above the platform. Since God can be visualized only in terms of “likeness,” the vision abounds in terms like “as” (K); “resembling”; “looked like”; “like” (Kmareh); and “appearance” (mareh). Ezekiel saw what resembled a throne of sapphire. What Ezekiel saw may be compared to the vision of Moses who saw under God’ s feet “ a pavement of sapphire stone, like the very heaven for clearness” (Exodus 24:10). The throne is an obvious symbol of universal sovereignty.

Occupant of the throne (Ezekiel 1:26 b-27): Upon the likeness of the throne was a likeness of the appearance of a man upon it above. (Ezekiel 1:27) I saw as the color of polished bronze, as the appearance of fire, as an enclosure to it round about, from the appearance of his loins and upward. From the appearance of his loins and downward I saw the appearance of fire. There was a radiant splendor round about him. He who sat upon the throne had the likeness of the appearance of a man (Ezekiel 1:26). Ezekiel is careful to place as much distance as possible between the deity and a mere man. The upper portion of this human-like figure flashed like polished bronze.

These bright flashes resembled fire (lightning?). Similarly, the lower half of the figure flashed like fire. A radiant splendor characterized the whole being (Ezekiel 1:27). Anthropomorphism— describing God in human terms— is quite common in the Old Testament. The use of this literary device has occasioned the charge that the concept of God in the Old Testament is primitive. However, anthropomorphism serves a useful function. It aids in describing the indescribable; but it does more than that. Anthropomorphism underscores the basic theological proposition of the Old Testament, viz., God is living. Furthermore, anthropomorphic description causes men to appreciate even more the truth that man bears in his person the divine image. In such theophanies as has been described in Ezekiel 1, only the human form was appropriate to represent the Lord.

Over the throne (Ezekiel 1:28 a): As the appearance of a bow that is in a cloud on the day of rain, so was the appearance of the radiant splendor round about. The brightness was multi-colored, much like the beautiful colors of a rainbow. This rainbow is more than simply a token of glory and splendor. It is a token of mercy and promise as well. Ezekiel was to preach about the coming storm of judgment; but he was to look beyond that dark hour to the dawning of a new day and the resurrection and restoration of the people of God (Ezekiel 1:28).

Explanation of the throne (Ezekiel 1:28 b): This was the appearance of the likeness of the glory of the LORD. The final verse of ch 1 interprets what Ezekiel has described in the previous verses. He has been describing the appearance of the likeness of the glory of the LORD. God revealed his magnificent person to Ezekiel to prepare him for ministry. The Lord would continue to appear to Ezekiel in this same fashion throughout the book to encourage him that he was a servant of almighty God. The term glory was a technical term used to denote the presence of the Lord among his people. To look on the face of God meant death (Exodus 33:20). But God’ s presence could be described in terms of blinding light or dazzling fire, within a protective cloud (Exodus 19:16-18; Exodus 40:34-38). At the dedication of Solomon’ s temple, the glory of the Lord filled the sanctuary. It took up permanent residence in the Holy of Holies (1 Kings 8:10). As time went on, God became linked more and more to Judah and the temple. It was left to the prophets of God to champion the ancient doctrine that Yahweh was Lord of all the earth.

Ezekiel’ s vision of the glory of God is truly remarkable in that he sees this manifestation at a spot far removed from the Jerusalem temple. Those who were captive in Babylon felt cut off from the Lord because geographically they were unable to participate in temple worship. This vision gives evidence that God’ s presence could be experienced in a foreign land.

Ezekiel’ s vision centers on God, not the cherubim or the wheels, as interesting as they may be. However symbolic this vision may have been, it was a genuine vision of God. Ezekiel saw as much of God as is permitted to mortal man. The true spiritual significance of Ezekiel 1 is ascertained when the various details of the vision are interpreted as revealing theological truths. The search for spaceships and visitors from other planets in this chapter is ludicrous, if not down right blasphemous!

In contemplating God under the form of a man, Ezekiel helps pave the way for that grand revelation of God in Christ Jesus. Paul describes Jesus as the image of the invisible God (Colossians 1:15) and the brightness of God’ s glory and the express image of his person (Hebrews 1:3). John declares that the word was made flesh and dwelled among us, and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth (John 1:14). Currey is correct when he argues

We are therefore justified 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 . . . . Ezekiel’s reaction (Ezekiel 1:28 c): When I saw it, I fell upon my face, and I heard a voice speaking. The whole vision of the throne-chariot and the divine Presence had a marked effect upon Ezekiel. He fell to his face. He was thus prepared to hear the word of the Lord (v 28). The experience of Ezekiel was akin to that of Isaiah (Isaiah 6) and Daniel (Daniel 7:9 ff.). Ezekiel Chapter OneVerse 1 I. PART I; OF DOOM PRIOR TO THE FALL OF (Ezekiel 1-24) EZEKIEL’S VISION OF THE GLORY OF GODThe great significance of this call of Ezekiel and its remarkable vision of God’s glory lies in the fact that it came in Babylon, the land of Israel’s captivity, far from the honored precincts of the Holy Land, and at a time when the fortunes of the Chosen People were at a low ebb indeed. Ezekiel himself was a captive, having been removed to Babylon in the second wave of captives about eight years following the group of captives that included Daniel and his companions. Daniel’s captivity had begun about 606 B.C., and Ezekiel’s began in 597 B.C. The final destruction of Jerusalem was destined to occur soon, as Jeremiah had foretold; and even the holy temple would be destroyed. In the eventuality of such events, it must have appeared to the great mass of the Babylonian captives that Israel was indeed finished and forever terminated. This wonderful prophet brought hope to the fallen people, convincing them that God was indeed not through with them, and that wonderful things were yet planned for Israel, even their restoration to Palestine! This great vision of God’s glory dramatically demonstrated that God was in no manner whatever limited to Palestine, that he was the God, not merely of the so-called “Holy Land,” but of all the world; and that his presence was just as real in Babylon as it had ever been, even in the Holy Temple itself. The great meaning of the marvelous vision was that God was just as much the God of the captives as he had been in the days of their glory, and that God was just as able to bless or punish Israel in Babylon, as he was in Judea. Ezekiel 1:1-3“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 Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth 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.““In the thirtieth year …” (Ezekiel 1:1). It is not known what this means. We agree with McFadyen that it is the same as the fifth year of Jehoiachin’s captivity. The sacred writers often gave several points of reference for the dates cited. For example, the evangelist Luke dated the emergence of John the Baptist as occurring in the “fifteenth year of Tiberius,” at the time when Pontius Pilate was Procurator of Judea, and when Herod was the tetrarch of Galilee, etc. (Luke 3:1). The obscurity of what is meant by this “thirtieth year” poses exactly the kind of problem that many commentators love to"solve” with all kinds of speculations, none of the “solutions” having any merit at all! Pearson has provided a list of alleged “meanings.” “It applies to the thirtieth year following the reforms of Josiah; it is a reference to the thirtieth year of the current jubilee period; it points to the thirtieth year of the neo-Babylonian empire; it was the thirtieth year of Manasseh’s evil reign; it is the thirtieth year of ArtaxerxesIII."[1]By far the most acceptable understanding of what is meant by this “thirtieth year” goes back to the times of Origen (185-254 A.D.) who considered it a reference to the thirtieth year of Ezekiel’s life, that being the age when Jewish priests began their ministry (Numbers 4:3-4).[2]“I was among the captives by the river Chebar …” (Ezekiel 1:1). The Chebar was the name given to the great irrigation canal which formed a loop southeast along the Euphrates river, making a loop around Babylon via Nippur and back into the main river near Uruk.[3] Tel Abib was on this canal and is thought to be the place where the vision came to Ezekiel. “The heavens were opened, and I saw visions of God …” (Ezekiel 1:1). Of all the Old Testament prophets, only to Ezekiel were the heavens said to have opened.[4] The heavens were opened unto Jesus (Matthew 3:16), to Stephen (Acts 7:56), and to John the Apostle (Revelation 4:1). “The fifth year of king Jehoiachin’s captivity …” (Ezekiel 1:2) This is without doubt the same as the “thirtieth year” already mentioned; and this one is easily identified as July, 592 B.C. or 593 B.C.,[5] or 594 B.C. The student should be aware that a great deal of uncertainty exists regarding the exactness of any assigned dates during this entire period of ancient history. Able scholars may be cited as receiving any of the three dates given above. “The word of Jehovah came expressly unto Ezekiel the priest …” (Ezekiel 1:3). Note the change of persons from the first to the third. We believe that Eichrodt was wrong in finding in this change evidence of a change of writers. Throughout all of the Biblical books which we have studied, a change of persons usually means nothing at all. Jonah used both the first and third persons in two lines of his prayer from the fish’s belly; and the use of the third person is so frequent as to arouse suspicion when it is not used. The same goes for the frequent changes from feminine to masculine suffixes (as in Ezekiel 1:10). As noted in the Introduction, above, “We may approach Ezekiel in the confidence that it is what it purports to be: the record of Ezekiel’s 27-year ministry in Babylon to his fellow exiles."[6]“And the hand of Jehovah was upon him …” (Ezekiel 1:3) Note how many expressions there are in this passage stressing the fact of God’s speaking through Ezekiel: (1) the heavens were opened unto him; (2) the hand of God was upon him; (3) he saw visions of God; and (4) the word of Jehovah came expressly unto Ezekiel. The meaning of these expressions is that the words of Ezekiel are expressly the words of God Himself. They are not the hallucinations of Ezekiel, the subjective feelings or impressions of the prophet, nor the projections of his subconscious mind, nor any kind of deductions that the prophet might have himself derived from his own information or observations. They are the words of God. Verse 4 And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire infolding itself, and a brightness round about it, and out of the midst thereof as it were glorying metal, out of the midst of the fire. And out of the midst thereof there came the likeness of four living creatures. And this was their appearance: they had the likeness of a man; and every one had four faces, and every one of them had four wings, and their feet were straight feet; and the sole of their feet was like a calf’s foot; and they sparkled like burnished brass. And they had the hands of a man under their four wings on their four sides; and they four had their faces and their wings thus: their wings were joined one to another; they turned not when they went; they went every one straight forward. And as for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; and they four had also the face of an eagle. And their faces and their wings were separate above; two wings of every one were joined one to another, and two covered their bodies.

And they went every one straight forward, whither the spirit was to go, they went; they turned not 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 out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning.“This, of course, is the first part of the great vision of the glory of God. We fully agree with Howie that, “A detailed discussion of the vision is not necessary or vital to the understanding of its meaning."[7] We are certain that Ezekiel reported to us what he saw; but, even so, there is no way that any fully accurate picture of this remarkable vision is conceivable on the part of any person whomsoever. The omnipotence, ubiquitousness, omniscience, and all of the other attributes of Deity are suggested and symbolized by this vision. The infinite energy, speed, intelligence, and abilities of the Almighty God appear here as in a flash of lightning, instantly, overwhelmingly, unfathomable, and awe-inspiring. Feinberg reports that the Jewish rabbis gave this comment on the four living creatures: “Man is exalted among creatures; the eagle is exalted among birds; the ox is exalted among domestic animals; and the lion is exalted among wild beasts. All of these have received dominion, and greatness has been given to them; yet they are stationed below the chariot of the Holy One."[8]Another interpretation of the four living creatures is that, “They are representative of the four corners of the earth,"[9] and of the sovereignty of God over all things. Also, the four living creatures have been likened unto the four gospels in Christian theology. The apostle John’s Apocalypse also has this element of the four living creatures associated with God’s throne. Such things as the burning coals of fire, glorying metal as in the furnace, and the fire running up and down among the living creatures suggests the utter purity of God and the necessity of his punishing sin. Three times in this chapter it is stated that “they turned not when they went.” With four faces each, any direction in which they moved would have been straight ahead! The ability of this mobile bearer of the throne of God to move in any direction instantly is suggested by the expression “flash of lightning” in Ezekiel 1:14. Some scholars have tried to find the origin of some of Ezekiel’s terminology here in the things he might have seen in Babylon, such as the storm cloud; but we like what Eichrodt said of this: “Ezekiel’s description is not the result of a calculated piece of construction, such as is attributed to him in many commentaries. Such a pedestrian type of criticism is utterly blind to the freedom with which this picture (of Ezekiel’s) makes use of traditional ideas, and how tremendously impressive spiritual content is provided with the form that best suits it."[10]Each of the four living creatures facing in all directions suggests that, “All parts of the universe alike are open to the gaze of God."[11]All of the first part of this remarkably complicated vision reveals nothing of the Divine Person whose glory is being symbolized; and only when we come to Ezekiel 1:26 is the likeness of the Holy One mentioned. We cannot but be conscious here that Ezekiel is describing the indescribable, hence the continual use of such expressions as “likeness of” and “as it were,” a usage that continues to the very end of the description. Human language is simply inadequate for the conveyance of the intriguing mystery revealed to Ezekiel in this vision of the glory of God. Verse 15 “Now as I beheld the living creatures, behold, one wheel upon the earth beside the living creatures, for each of the four faces thereof. The appearance of the wheels and their work was like unto a beryl: and they four had one likeness; and their appearance and their work were as it were a wheel within a wheel. When they went, they went in their four directions: they turned not when they went. As for their rims, they were high and dreadful; and they four had their rims full of eyes round about. And 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. Whithersoever the spirit was to go, they went; thither was the spirit to go: and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and 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.““A wheel within a wheel …” (Ezekiel 1:16). “The most common explanation of this is that each wheel looked like two wheels intersecting each other at right angles to make a compound wheel that could move in all directions without changing front."[12] The KJV rendition, “Wheel in the middle of a wheel,” would appear to favor the notion that wheels were concentric. The wheels with their dreadful rims full of eyes, “Symbolize God’s all-seeing power in the world."[13]It should be noted that the vision of the living creatures indicates that man, in one sense, appears as coordinate with animals and birds, suggesting that, as far as the eminence and power of the Eternal are concerned, only God is supreme. The man, the lion, the ox and the eagle stand, all of them, beneath that glorious platform supporting the throne of Deity himself. Verse 22 And over the head of the living creatures there was the likeness of a firmament, like the terrible crystal to look upon, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two which covered on this side, and every one had two which covered on that side, their bodies. And 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 a host: when they stood, they let down their wings. And there was a voice above the firmament that was over their heads: when they stood they let down their wings.“It would appear from this paragraph that the wings were held out straight when this incredibly strange contraption moved, and that the wings were “let down” when it stopped. Thus the noise of the wings was apparently manifested without any movement of the wings, but independently of them. The movement from one place to another was effected solely by the will of Him that sat on the Sapphire throne, who, of course, needed neither wings nor wheels to move from one place to another. The great noise would then symbolize the great importance and significance of God’s attention and presence being devoted to any particular place or occasion. Verse 26 “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness of the appearance of a man upon it above. And I saw as it were glorying metal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. As the appearance of the bow that is in the cloud in day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Jehovah. And when I saw it, I fell upon my face; and I heard a voice of one that spoke.““This was the appearance of the likeness of the glory of Jehovah …” (Ezekiel 1:28). Right here is the full explanation of this entire vision.

It is the “likeness” of the glory of God; and, quite frankly, this is about all that any one actually knows about this astounding vision. “The likeness of the appearance of a man upon the throne …” (Ezekiel 1:26). “Just as in Exodus 24:10, the Godhead appears in the likeness of an enthroned man."[14] God made man in his own image, and the ultimate glorification of redeemed and regenerated mankind is suggested by this vision. There are also overtones of the Incarnation itself in this vision. The various visions of God’s throne, as revealed in Revelation (Revelation 4; Revelation 5;Revelation 19, etc) are fully consistent with all that appears here. Even the rainbow appears in both places (Revelation 4:3). Concerning the rainbow, Jamieson observed that, “This appearance of the rainbow in the vision was like hanging out a flag of peace upon the throne of the Eternal, assuring all mankind that the grand purpose of Heaven is to preserve rather than to destroy."[15]“I fell upon my face …” (Ezekiel 1:28). This was always the proper response from any messenger of God thus entrusted with such a vision. Such indeed is the proper attitude for any mortal entrusted with the responsibility of conveying divine messages to his fellow-mortals.

Ezekiel 1:1

General remarks. Before beginning my manuscript on this book, and especially the first chapter, 1 spent a considerable amount of time in study. 1 have consulted various commentaries and other works of reference such as histories and dictionaries. 1 was aware that most of the explanations that are offered as to the four creatures and their significance, insisted on recognizing the characteristics of the God of all creation, and this in opposition to the idea that they could signify any governments among men. However, there need be no difficulty on this point, for all of the glory and other greatness attributed to these powers of the world must be acknowledged as coming from God because He was concerned with the progress of them in view of the relations they had with His people. (See Daniel 2:37; i: 17, 32; 5; 18.)

Here is another thought that should be given consideration. Any explanation that is offered on a passage of the Bible should agree with the historical facts that may be learned from authentic sources. The interpretation that will be given on the meaning of the symbols shown in this chapter should be virtually true historically of the institutions that will be referred to. If this is true (and it is assured that it will be) then no violence can possibly be done the great subject at hand.

Ezekiel 1:1. Thirtieth year refers to the age of Ezekiel when he began to write. Verse 3 says he was a priest and Numbers 4:3 requires the priest to be at that age when he starts his term; not that he was acting as priest, for lie was in Babylon at the time. The captives were scattered over different places in the land of the Chaldeans and Ezekiel was with the group that was by the river Chebar. This was a stream that flowed into the Euphrates some 200 miles north of Babylon. At this time and place the Lord began his communication with Ezekiel for the purpose of prophecy.

Ezekiel 1:2

Ezekiel 1:2. Jehoiachin’ s captivity. The Babylonian captivity was accomplished in three stages and the account is in 2 Kings 24, 25. After the third year of Jehoiakim king of Judah, Nebuchadnezzar took posses-sion of Jerusalem which marked the start of the 70-year epoch. Yet the king of Judah was permitted to occupy his throne as a vassal under the authority of the king of Babylon, After eight years of such a reign Jehoiakim died and his son Jehoia- chin came to the throne. But he reigned only three months, and then the king of Babylon took him off the throne and carried him to the land of Babylon.

At that ttme the greatest portion of the citizens of Judah were taken and among them was the prophet Ezekiel. Eleven years later the third and final stage of the captivity occurred. These three stages of the captivity are frequently referred to as the 1st, 2nd and 3rd captivities. Since Ezekiel was taken with the 2nd one, or at the time when Jeboiachin was taken, he dates his writing from that event. In other words, Ezekiel had been in Babylon five years when lie began writing.

Ezekiel 1:3

Ezekiel 1:3. Ezekiel speaks of himself in the third person in this verse while most of his compositions are in the first person, The word expressly has none in the original and does not add anything to the thought. However, we may note that in the first verse the Lord communicated with the prophet in a vision and in this verse it is by word. The conclusion is that he was both to see and hear in his service as an inspired prophet. Hand, of the Lord is a phrase often used in the Bible and it means here that the Lord took Ezekiel in hand; not only to control but also to assist him.

Ezekiel 1:4

Ezekiel 1:4. The Babylonian captivity as a whole had been going on for 13 years when Ezekiel began to write, but tile complete subjugation of Judah was still six years in the future. Hence it was appropriate for the prophet to start his great book as if it were all stilt in the future. This accounts for the coming of the whirlwind from (he north, since the Babylonians came into Palestine from that direction. (See the note on that with the comments in Isaiah 14:31 in volume 3 of this Commentary.) A whirlwind is not only strong and swift but its circulating motion tends to draw articles toward its center. That is why the whirlwind was Heen infolding itself. The second word is not in the original but tile first is from t.AQAeu which Strong defines, “ A primitive root; to take (in the widest variety of applications).’’ The simple meaning of the passage is that this combination of whirlwind ami cloud was taking hold of the surrounding materials.

The appropriateness of this illustration will appear as the chapter proceeds. There is some uncertainty in tiie works of reference about the word amber, but all agree that it is something that has a distinctive glow as of something highly polished. Again the figure will be seen to be appropriate as we get to the central subject of the chapter.

Ezekiel 1:5

Ezekiel 1:5. There existed in ancient times what are referred to as “The Four World Empires,” and they figure largely in the prophecies and history of the Bible. The names of those empires (with some variations in some of them which will be noted as oc-casion suggests) are Babylonia, Medo- Persia, Greece and Borne. These empires are the four living creatures of this verse. They will be seen to have possessed various characteristics, but this verse names only one and it is that which is common to all of them which is the likeness of a man. This signifies intelligence which further means the four creatures were powers among mankind; made up of human beings.

Ezekiel 1:6

Ezekiel 1:6. The very title “world empires” would suggest the idea of a rule that is over the whole world; that is, that part which is civilized and subject to government control, hence (the four faces and four wings, corresponding to the four points of the compass. The figure signifies an Institution that can look in ail directions with its faces and go in all directions with its wings, Using some poetic words, “I am monarch of all 1 survey.”

Ezekiel 1:7

Ezekiel 1:7. The illustrations for the four empires will be drawn from the characteristics of dumb creatures in many instances. However, since the powers are human institutions, the selection and description of the various beasts will be made to conform as far as possible to the higher traits of human beings. The word for feet also is rendered “ legs,” and their being straight denotes they are more graceful in their outline and do not have abrupt, protruding parts as the feet of many animals do. Sole means the paw as a whole, and according to Moffatt’s translation these paws were “rounded like the feet of calves.” Such members would give to the crea-ture a more firm bearing upon the surface over which it traveled.

Ezekiel 1:8

Ezekiel 1:8. The writer takes care to tell us that the characteristics he is describing apply to the four creatures individually and alike. The general likeness unto man in verse 5 denotes intelligence. In this verse the com-parison is narrowed down to the hands of the man, and that indicates skill which certainly was necessary in accomplishing world-wide dominion.

Ezekiel 1:9

Ezekiel 1:9. In symbolic language an animal or other object may be represented as doing things that are above nature, such as trees talking in Judges 9:8-15, And here we see a creature that can fly and look in four directions at once. This is to illustrate an empire that began at some locality and then spread out in all four directions until it became a world power, Witijs were joined in-dicates the ability to fly in any and all directions at one time or as if in one concerted movement. Turned not is the same as the preceding thoughts. The creature would not need to turn about to change his direction since he has the equipment and ability for traveling in all directions at the same time.

Ezekiel 1:10

Ezekiel 1:10. Let the reader not forget that all figures and their explanations apply to each of the four empires. That does not mean that no differences existed between the four in their general history for there were many, In fact, no two of them were uniformly alike in their whole make-up and conduct. But as far as this chapler is concerned they are the same for all of them possessed the characteristics portrayed hy these symbols and figures of speech. Neither do I wish to appear arbitrary in ray selection of characteristics to be at-tributed to these empires. There are numerous terms in our language that could be used correctly because such vast institutions as we are considering would have many things in common with each other.

I only claim that among such traits, the ones that will be named were true of each of the empires. In keeping with the foregoing explanations the following comments are offered on this and the following verses of the chapter. Please note the writer says they four had these marks which is the reason for my comments in the beginning of this paragraph. The face of a man indicates intelligence; a lion is fierce and bold; an ox is strong; and an eagle has the quality of fleetness and exaltation.

Ezekiel 1:11

Ezekiel 1:11. A creature with four wings as described here would be well equipped. The two that were stretched upward would enable him to travel, and he would also be protected by the two that covered his body.

Ezekiel 1:12

Ezekiel 1:12. Straight forward and turned not was explained at verse 9. The spirit that prompted the movements of these creatures will be explained later in the chapter.

Ezekiel 1:13

Ezekiel 1:13. This verse is a general description Of the four creatures, and the central meaning is that they were lively and attractive which was true of the empires.

Ezekiel 1:14

Ezekiel 1:14. Ran and returned does not mean they went back to their starting place, for history does not bear out that idea, The word denotes a successful traveling over the civi-lized world. Flash of lightning is not user! to indicate that it waa only a flash and then soon over. The comparison is to the universal presence of the creatures. This comparison to the general and simultaneous appearance of lightning is used in Matthew 24; Matthew 27 and Revelation 1; Revelation 7.

Ezekiel 1:15

Ezekiel 1:15. The symbol now changes but it ia the same subject. There is nothing strange in the idea of another object to have the same meaning as that ot the one form just presented. Jesus spoke many parables to illustrate the one institution, so we should not be confused over the use of two representations by Ezekiel, Furthermore, there is no more difference be-tween the two illustrations of Ezekiel than there was between the many parables spoken by Jesus. All symbols must be Interpreted in a way that will agree with the literal facts con-nected with the subjects intended to be illustrated. Such a procedure will be followed in explaining the wheel that is introduced into this passage.

Notice it was by the living creatures, which denotes that each was to work with the other in their movements. This weel had four faces which corresponds with the four faces of the creatures. Face is from pankh and Strong defines it, “ The face (as the part that turns); used in a great variety of applications (literal and figurative) also (prepositional prefix) as a preposition (before, etc.).’’ From this definition we would understand that by face is meant that part of the wheel that turns; that Is, its forward and outer edge. But this wheel will be seen to have moved in four directions at once just as the creatures did, which would require that it have four faces in harmony with the four faces of the creatures. A simple wheel would have but two faces, hence we will need the information that will be given in the following verse.

Ezekiel 1:16

Ezekiel 1:16. It is evident the wheel that Ezekiel saw was no ordinary one, either in its construction or size. Instead, It was composed of two parts or wheels and one was nested inside the other. Middle is from tavek and the definition of Strong defines it, “ From an unused root meaning to sever; a bisection, i.e. (by implication) the center.” Let us suppose two large hoops so nearly the same size that one will just slip inside the other. Now give this last one a quarter turn which will present an object whose four sections will resemble the four quarters of a globe; turning the hoop so that its plane will stand at right angles with the plane of the other. This will give what Ezekiel saw; a wheel in the middle of a wheel. And with an object thus constructed it would be prepared to roll in any one of the four directions without turning, just as the creatures with their four faces could do.

Ezekiel 1:17

Ezekiel 1:17. This verse takes the same explanation as that for the four living creatures in verse 9, 12. Since the wheel was a companion symbol with the four creatures it would need to travel along with them.

Ezekiel 1:18

Ezekiel 1:18. The rings were the felloes or rims, located at that part which is called the face in verse 15. They were high or lofty which corresponds with that quality of the eagle in verse 10. Dreadful is from a word that is defined “ reverence” in Strong’ s lexicon. The rims or felloes were full of eyes and that indicates intelligence as per verse 10. It was appropriate for these eyes to be in tbe rims of the wheel since that was the part that would be outmost in seeing where to go.

Ezekiel 1:19

Ezekiel 1:19. The wheel went whenever the living creatures went because both symbols represented the same thing which was the four empires. By the same token the creatures and the wheel were lifted up (made exalted and important) at the same time.

Ezekiel 1:20

Ezekiel 1:20. The central meaning of the word for spirit is “life” in the sense of consciousness. The living creatures would have such a spirit because they were beings that belonged to the animal kingdom. The wheels were normally inanimate objects and hence would not possess such a spirit. Yet in the use of them for symbolical purposes they represented the same things as did the living creatures which was the reason for saying the spirit of the living creature was in the wheels.

Ezekiel 1:21

Ezekiel 1:21. This verse is virtually the same as the preceding one, and the concluding clause of each is exactly tbe same. The co-operation of the creatures and the wheels signifies that they represent the same thing which is tbe four world empires noted at verse 5, As to the appropriateness of two different kinds of illustrations for the same thing, see the comments at verse 15.

Ezekiel 1:22

Ezekiel 1:22. The firmament means a vast expansion like the arch of the sky above the earth. Terrible means it was awe-inspiring, and had the appearance of a huge mass of rock crystal formed like a dome to cover the creatures.

Ezekiel 1:23

Ezekiel 1:23. Beneath this vast arch or dome of crystal could be seen the winged creatures. Straight is from the same word as in verse 7 and means they were graceful. One toward the other is equivalent to joined one to another in verse 9. Throughout this whole imagery the one idea that predominates is that of unity ill pur-pose. The wings were for the purpose of protection as well as for exalted traveling. (Verse 11.)

Ezekiel 1:24

Ezekiel 1:24. This verse as a whole is a passage intended to show the greatness of the institutions symbolized by the living creatures and the wheels. Great waters is a figure and when used in a favorable sense indicates a multitude of people. Such would be a fitting symbol of these empires for they were regarded as including virtually all of the civilized world. Voice of the Almighty means the voice of God. This statement is not made on the strength of the word’ s being cap-italized, for all punctuations have been done by man, and while often they are correct, they are of no authority.

I have examined the uses of the original word and without a single exception the connection shows it to mean God. Furthermore, Strong defines the original word, “The Almighty” with capital A. This indicates that God was recognized in the four empires, and that also agrees with Daniel 2:37; Daniel 4:17; Daniel 4:32; Daniel 5:18. Voice of speech indicates not only that there was consciousness hut intelligence in the creatures which agrees with the fact that the creatures represented governments of and by men. “When these creatures were not flying they let their wings down, which indicates they used them then only for defence purposes.

Ezekiel 1:25

Ezekiel 1:25. This voice was evidently the same as that mentioned in the preceding verse. The Almighty could be heard by the inspired prophet and the force of it -would be to confirm the declarations indicated by the passages cited in the preceding verse.

Ezekiel 1:26

Ezekiel 1:26. This throne was the source from where the voice issued just mentioned, Precious stones are frequently used to compare both the beauty and value of things pertaining to God’ s arrangements. On this throne was the likeness of a man which denotes the Almighty, for Genesis 1:26 and many other passages teach that man was made in the image of God. However, it is God and not his image that is meant in this place for we have already learned that He was connected with these world governments.

Ezekiel 1:27

Ezekiel 1:27. This verse is a highly figurative description of the Almighty. The meaning is that God is as intense as fire, as resplendent as amber, and that the entire Being was radiant with this indescribable glory.

Ezekiel 1:28

Ezekiel 1:28. Another figure is added to the picture of the Almighty. He is likened to the rainbow that spans the heavens, betokening the calm that follows a storm and shedding over the earth all of the primary colors. This vision so impressed Ezekiel that he was prostrated and fell dispirited to the ground on his face, where he lay until he heard a voice speaking unto him.