Ezekiel 1

At the beginning of his prophetic work Ezekiel is encouraged, as Isaiah and Jeremiah were, by the vision of God’s glory and the promise of His help (i. 1, 28). Like them, he needed encouragement. He shrank from the task (iii. 14). His earliest messages were those of rebuke and warning to Israel (ii. 3-7; iii. 7-9; iv. 17-21; v. 7-17; vi. 3-10; vii. 3, 4, 20). He gives graphic pictures of the idolatry and licentious rites into which the people had fallen (viii. 6, 9, 10), and proclaims the judgements of heaven against them (ix. 4-10; xii. 15, 16). He vindicates, against objectors, the justice and fairness of the Divine judgements, and emphasises individual responsibility (xviii. esp. 2, 3, 9, 20, 23, 25, 29). His warnings to Israel at this stage reach a climax in his prophecy of the doom of Zedekiah and the downfall of his throne (xxi. 25-27), and, spoken at the commencement of the siege of Jerusalem, his prediction of its fall (xxiv. 2, 6, 13, 14).

Then follow his prophecies against Ammon (xxv. 1-7), Moab (xxv. 8-11), Edom (xxv. 12-14), Philistia (xxv. 15-17), Tyre (xxvi.-xxviii. 19), Sidon (xxviii. 20-24), and Egypt (xxix.-xxxii.). These may be compared with Jeremiah’s predictions (Jer. xlvi.-lii.).

The news of the fall of Jerusalem eighteen months after Ezekiel had foretold it, is brought to the prophet in Babylonia by a fugitive who had escaped from the doomed city (xxxiii. 21). Contrary to the false prophets (xxxiii. 24), Ezekiel tells Israel that they must still suffer for their sins (xxxiii. 27-29), but goes on to hold out hope of restoration (xxxiv. 11-16, 29-31). This hope is vividly illustrated by the vision of the dry bones (xxxvii.), a vision which, with its testimony to the power of the Spirit of God, has often been an inspiration and encouragement to God’s true servants in times of spiritual deadness.

The closing chapters of the Book (esp. xliii.-xlviii.) are aglow with the light of a new day and with the vision of the city whose name shall be, “The Lord is there” (xlviii. 35).

“There are many things in Ezekiel,” says Dr. Skinner, “which give him a high place amongst the heralds of Christ in the Old Testament. His clear assertion of the value of the individual soul and of the efficacy of repentance, his profound sense of sin as ingratitude, and of the need of a new heart in order to fulfil the law of God, his impassioned vindication of the character of God as merciful and eager to forgive, are among the brightest gems of spiritual truth to be found in the pages of prophecy” (Hastings’ Dict. Bible, art. “Ezekiel”).

1 the thirtieth year. Perhaps the 30th year of the prophet’s life. He commenced prophesying in the fifth year after the captivity of Jehoiachin (ver. 2), that is, in the reign of Zedekiah. This was 592 B.C.

the fourth [month]. Nearly corresponding with our July.

Chebar. This was formerly supposed to be the “Chaboras” of the Greeks; now the Khabour; a river which joins the Euphrates about two hundred miles north of Babylon. But the best opinion now is that the Chebar must have been nearer Babylon and was probably one of the canals in the neighbourhood of that city.

4 out of the north. The quarter from which Divine judgements had fallen upon Zion: see Jer. i. 14.

infolding itself. Or, “flashing”; perhaps meaning unintermitted. The Hebrew expression occurs only in one other passage, Exod. ix. 24. The appearance seems to have been that of a dark storm-cloud, in which was an incessant blaze like lightning, the centre being a clear, intense light. This august vision was designed to prepare Ezekiel for his prophetic office. As many of its duties would expose him to the hostility of his fellow-men, it was most important that his mind should be deeply impressed with the reality, majesty, and power of the living God.

and out of the midst thereof, etc. Rather, “and it (mase., the cloud) had a brightness around, and from the midst of it (fem., the fire) like an eye of gold alloy (i.e., a clear centre of golden light), from the midst of the fire.”

5 four living creatures. On the cherubim see notes on Gen. iii. 24; Exod. xxv. 18; also Rev. iv. 6, 7. The four faces and four wings, and other variations, were probably intended to suggest intelligence and energy, corresponding with the rest of the vision.

6 every one had four faces. The “living ones” in the Apocalypse had each its own special form; here all the “faces” are combined in each. These varying details do not affect the general correspondence of the symbols.

9 they turned not when they went. Having a face in every direction, they had no need to turn.

10 the face of a man, etc. i.e., the face of a man [in front], that of a lion to the right, of an ox to the left, and of an eagle [at the back]. The punctuation here adopted slightly differs from that in the ordinary English Bible.

11. Thus [were] their faces, etc. Rather, as R.V., “And their faces and their wings were separate above.”

two covered their bodies. In token of humility.

2 whither the spirit was to go, they went. They were moved by an immediate Divine impulse.

13 lamps. Or, “torches.”

15 one wheel. i.e., one by each of the living creatures. Each wheel being composed of two rims intersecting each other, four semicircular parts or “faces” were thus formed, and the wheels seemed to move in any direction without turning. Their astonishing height, numerous eyes, power of rapid motion, and sympathy with the living creatures, greatly heighten the impression of Divine intelligence and omnipotence which the whole vision conveys.

16 beryl. Heb., “tarshish”; probably topaz.

18 their rings. The circumference of the wheels.

they were so high that they were dreadful. Rather, as R.V., “they were high and dreadful.”

22 the likeness of the firmament. Rather, as R.V., “the likeness of a firmament.”

as the colour of the terrible crystal. Rather, “as a glance of the terrible (dazzling) crystal”; cp. Rev. iv. 6.

24 the voice of speech. Or, “a noise of tumult” (R.V.).

25 from the firmament. Rather, “above the firmament.”

26 as the appearance of a man. God was pleased to appear in human form also to Daniel (Dan. vii. 9). These manifestations of Jehovah might serve to prepare the minds of His people for the incarnation of our Lord.

28 the bow that is in the cloud. The memorial of God’s promise and the emblem of mercy. Cp. Rev. iv. 3, 4.