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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
1:4-3:15 Inaugural Vision. The vision forms a unified whole, in spite of its being comprised of distinct episodes. It is symmetrically structured, having onion-like layers: the "frame" (1:1-3 and 3:14-15) is wrapped around the approach and departure of the cherub-throne (1:4-28 and 3:12-13), with the prophet's audience before the Lord contained in 2:1-3:11. That central section has its own internal "nesting."
1:4-28 The Throne of the Lord Approaches. The richness of detail in Ezekiel's account of this vision is both inspiring and perplexing. It recalls the traditions of the ark of the covenant (Ex. 25:10-22), especially within the context of Solomon's temple (1 Kings 8:6-8), and stands at the head of the later mystical merkavah (Hb. for "chariot") tradition within Judaism.
1:4 A stormy wind (Hb. ruakh se‘arah) heralds the approach of the Lord, as in Job 38:1; 40:6. Likewise, the north is associated with the divine abode (see Ps. 48:2), and in Jeremiah it indicates the source of divine judgment (Jer. 1:13-15). The phrase as it were translates the Hebrew preposition ke-, "like," which is used
1:5-14 The piling up of detail contrasts with the bland label of living creatures, only later identified as "cherubim" in 10:20. The first impression (1:6-9) is followed by closer detail (vv. 10-13). (A beautiful carved ivory that may depict one of these composite creatures has been found, dating to the It probably comes from the site of Arslan Tash in northern Syria. The figure combines all four features described in ch. 1: a human figure, wings of an eagle, forelegs of a lion, and hind legs of an ox.)
1:5 The many uses of the term likeness (Hb. demut,
1:9 The notice that their wings touched is reminiscent of the description of the cherubim in the Most Holy Place in Solomon's temple (1 Kings 6:27). The four-sided form of the creatures ensures that they can always do the impossible: go straight forward, in any direction, but without turning (cf. "went straight forward" [Ezek. 1:12] with "darted to and fro" [v. 14]).
1:10 The creatures had a predominantly human shape, but each had four different faces. This assemblage is unique, although complex combinations of supernatural beings are known throughout the ancient Near East. Many suggestions have been made to explain their symbolism. Certainly each creature is majestic in its realm, whether among the wild (lion; Prov. 30:30) and domestic (ox; Prov. 14:4) animals, or in the air (eagle; Prov. 23:5; cf. Obad. 4), with each of them noticed subsequently to the human face (cf. Gen. 1:26). This imagery is later echoed in the four (separate) creatures before the throne in Rev. 4:7.
1:11 The two wings of these creatures (also in v. 23) are similar to the three pairs of wings of the seraphim in Isaiah's throne vision (Isa. 6:2).
1:12 straight forward . . . without turning. See note on v. 9. Should this spirit (Hb. ruakh) be identified with that of v. 20? It is certainly different from the ruakh (Hb. for "wind") of v. 4. Given the closer identification of the spirit in v. 20, it seems likely that here the reference is to a "spirit" beyond the living creatures--in other words, the creatures' movements are responsive to the divine spirit (for "Spirit," see note on 3:12).
1:15-21 The complex structure of their wheels is difficult to envisage, though something gyroscopic seems to be suggested.
1:16 Beryl (Hb. tarshish) is a crystalline mineral found in different colors. Here, it is likely to be the pale green to gold variety. The Septuagint does not use a consistent Greek equivalent.
1:18 The wheels' eyes should be understood metaphorically and as related to the "gleaming" beryl of v. 16 (perhaps protruding gemstones).
1:22-28 The climax of the vision: a form can be discerned above the wheels, above the creatures, above the expanse, on a throne. Wrapped in light, the glory of the Lord cannot be captured in human language.
1:22-23 Expanse appears four times in the immediate context (vv. 22-23, 25-26) and forms a strong link to Gen. 1:6-8, 14-20, where it is used nine times (out of a total of
1:24 For the first time in the vision, sound dominates sight, even though the preceding description includes a violent thunderstorm (v. 4). The sound of many waters will again accompany the approaching glory of God in 43:2.
1:28 The bow . . . on the day of rain could signal the covenant rainbow of Gen. 9:13-16. Given the ominous message that follows, the more likely symbolic reference is to the bow that is the Lord's weapon from the storm, which shoots arrows of lightning (see Ps. 7:12-13; Hab. 3:9). The glory of the Lord is his manifested presence with his people, visible in the wilderness (Ex. 16:7) and then accessible through the sanctuary (Ex. 40:34-35); in Ezekiel the term appears in Ezek. 1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 43:2-5; 44:4. This glory will leave the temple (chs. 9-11) and then will return to the restored temple (43:2-5). See note on Isa. 6:3. I fell on my face. In the NT, John's vision of the risen Christ (Rev. 1:9-20, esp. v. 17) stirred a similar response.
2:1-3:11 The Prophet Commissioned. The vision of glory culminates in a call that is both sweet and severe. Two speeches bracket a test of obedience.
2:1 Ezekiel is never addressed by name, but
2:2-4 The characterization of the people of Israel as rebels sounds a distinctive note throughout the commissioning vision. This deep-seated trait (and their fathers; cf. v. 4) will be emphasized again in Ezekiel's retrospective of Israel's history in ch. 20. Ezekiel is sent to speak on God's behalf (you shall say to them), but no content is given--yet.
2:5-7 The label rebellious house, used almost like a refrain in these verses, is unique to Ezekiel (see also 3:9, 26-27; 12:2-3, 9, 25; 24:3). This label joins 2:2-4 in pointing to a deeply ingrained bent to rebellion, while treating the Judean nation as a whole. On the parallel of vv. 6b-7 to 3:9b-11, see note on 3:9b-11.
2:8-3:3 The demand to eat the scroll immediately tests Ezekiel's obedience, a matter of contrast with the rebelliousness of his compatriots. The progression from command to compliance moves through three moments of speech and response (2:8-10; 3:1-2; 3:3).
2:8-10 The request to open your mouth and eat comes without any indication of what is to be given. The missing "content" of v. 4 is about to be provided, not as food but as the scroll of a book. This phrase (elsewhere found only in Ps. 40:8; Jer. 36:2, 4) emphasizes the scroll's physicality. When it is unrolled, the writing is visible front and back: the scroll is full, just as Ezekiel soon will be (Ezek. 3:3). Its words are all audible, though their precise content remains unspecified.
3:1-2 The command to eat is now combined with the commission to go and speak.
3:3 feed your belly. Does this third instruction imply hesitation on the prophet's part? Finally, having tasted, the prophet gets another surprise: the words of mourning are not bitter, as one would expect, but sweet as honey. Ezekiel has taken a first step in obedience to the Lord.
3:4-11 Following Ezekiel's obedient response, the emphasis shifts from prophet to people, though both remain in view.
3:4 The command to go and speak is repeated in v. 11, framing this second speech. While the first speech emphasized divine sending (2:3-4), here the focus is on the prophet's going.
3:5-7 Contrary to expectation, Ezekiel is cautioned that a cross-cultural mission would be easier than taking words of God to his own people. There is nothing inherently derogatory about foreign speech and a hard language, although the terms could be negatively applied to a foreign oppressor (cf. Isa. 33:19).
3:8-9a made your face as hard. This equipping forms the necessary step to the final charge.
3:9b-11 The conclusion to the second speech echoes and expands on that of the first (2:6b-7). Despite the striking resemblance of the English texts, the Hebrew is cast quite differently in the two passages. This could simply be stylistic variation. If the Hebrew constructions are intended to carry a nuance, then 2:6b-7 has the force of an immediate instruction ("don't be afraid [now]!") while 3:9b-11 has that of a blanket prohibition ("never fear!"). It could also carry the implication that Ezekiel, now that he has been divinely toughened, simply will not be afraid.
3:10 Embedded in this charge, God's words give one of the few descriptions of prophetic experience in the OT, involving both a psychological (receive in your heart) and an auditory (hear with your ears) element (cf. Job 32:18-20; Jer. 20:7-9).
3:12-13 The Throne of the Lord Withdraws. The departure of the glory of God is accompanied by the same sensory experiences as its approach (cf. 1:24).
3:12 the Spirit lifted me up. Simultaneous events are being described: Ezekiel is being taken away, but at the same time the throne of the Lord is departing. There is ambiguity in the Hebrew ruakh: "Spirit" implies the divine spirit (see notes on 1:4 and 1:12) but, given the stormy setting, "wind" (ESV footnote) or the Spirit manifested in the form of wind is also possible. However, there is a tacit "transportation" here (see 3:15), and the parallels in 8:3 and 37:1 point toward this certainly being the divine Spirit in action in some form.
3:13 In the audience with God, the living creatures have been momentarily forgotten, but their movement brings them dramatically into focus once more.
3:14-15 The Vision Concludes. In language echoing 1:1-3, Ezekiel's visionary encounter with the Spirit draws to an end. It is tempting to think of going in bitterness in the heat of my spirit simply as a state of agitation following this traumatic encounter, and the translation "in the heat" leaves open this possibility. But this idiom appears
3:15 Although no "transportation" was narrated in the course of the vision that began by the Chebar canal (see note on 1:1), Ezekiel knows himself to have been elsewhere. The seven days of recovery echo the time of Job's recovery from tragedy before he finds his voice (Job 2:13). The term Tel-abib means "mound of the flood," but its precise location has not been determined. It was near the "Chebar canal," and therefore it should not be confused with modern Tel Aviv in Israel.
