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1:1–28

Ezekiel’s Message

The glorious God and King calls his people into submissive service.

Key Themes

• The King of Glory is ever present with his people.

• God’s glory reveals his overpowering martial and royal splendor.

• The authority of God’s call demands a response of willing submission.

Context in Ezekiel

Several times in Scripture, the call of a prophet begins with an inaugural vision of God’s glorious presence. Moses received his call from God’s presence in the burning bush (Exod 3:1–6), and Isaiah experienced an exceptional vision of God’s holy presence while in the temple (Isa 6:1–5). Although Hosea and Jeremiah did not report a vision of God’s glory, the substance of their prophetic call anticipates a central theme of their message (Hos 1:2–11; Jer 1:9–10). The visions served both to undergird the authority of the prophetic mission as well as shape the prophet’s understanding of the nature of God as it applied to his message. For Ezekiel, the vision of God’s glory commissions him with an authoritative message and leaves an indelible impression that even though Ezekiel and his fellow exiles are far removed from their homeland and the temple in Jerusalem, God is with them even in exile and seeks to prepare them for future, kingdom work.

How eager Ezekiel was to comply with the Lord’s call is disputed.11 However, reluctance to carry out a painful task should not be confused with resistance. Moses, Jeremiah, and Ezekiel were reluctant, but Jonah was resistant. But unlike these others, Ezekiel offers no excuses. Even Isaiah’s response, “Here I am,” does not imply that he relished the seemingly fruitless ministry ahead of him (cf. Isa 6:11). When Isaiah asked God, “How long,” he used a phrase that connotes lament (e.g., Pss 6:4; 74:10; 94:3; Zech 1:12). Should anyone be eager to deliver a message of judgment? The emphasis on the need for God’s Spirit to fortify the prophet is not to overcome his resistance to the call but is to strengthen his weakness as a frail human in the face of a difficult task (“son of man”; see comments Ezek 2:1).

The glory of God is central to the message of the book of Ezekiel. Much of the first half of the book records Ezekiel’s efforts to convince his fellow exiles that judgment on Jerusalem was both certain and imminent. An important validation of this is the prophet’s vision that God’s glory was departing from the temple, thereby allowing its destruction (Ezek 8–10). Conversely, the presence of God serves as a reminder to the exiles that God has not abandoned them. Not only does the glory appear to Ezekiel at the outset of his ministry in Babylonian territory, but God assures them that for the time of exile he is nevertheless a sanctuary to them (Ezek 11:16). The book of Ezekiel concludes with an encouraging vision of an ideal temple by which the Lord would be present in their midst (Ezek 48:35).

Special Topic: Cherubim

Ezekiel’s vision of the glory of God strikes modern westerners as wildly bizarre. Indeed, Ezekiel’s struggle to find language to describe what he saw suggests that he himself was overwhelmed. However, in several respects, what he saw conformed to his own sensibilities, since God appears to him in a way that accommodates Ezekiel’s cultural expectations of features associated with deities on thrones.

The bulk of Ezekiel’s description pertains to the four living creatures that carry the throne of God. A common feature in ancient Near Eastern palaces and temples was composite creatures that guarded the entrances and in some cases served as part of the throne itself. Egypt and Canaan are known for sphinxes, most often composed of a lion’s body, sometimes with wings, and a human head. But in Mesopotamia, where Ezekiel was living, such guardian creatures had human heads, often on the bodies of winged bulls or lions, sometimes with wings on human bodies, as in the background to Ezekiel’s vision. Horns on their heads indicate that they participated in the heavenly realm as lesser “deities” (we might call them “angelic”). These representations of supernatural guardians gave warning that one dare not approach the divine presence presumptuously. For a priest such as Ezekiel, the imagery would have been all the more familiar, being acquainted as he was with the winged cherubs guarding the Jerusalem temple and ark (footstool of God’s throne; Pss 99:1; 132:7–8; cf. Gen 3:24) and “carrying” God as would a chariot (Ps 18:10; 1 Chr 28:18). The four different faces do not have exact parallel with any known archeological artifacts; however, figurines and descriptions of deities from the ancient world feature two or four faces, suggesting “all observing potency.”12

Interpretive Highlights

1:1 I was among the exiles: The location of God’s appearance is important to the message of the book. The Jews in exile felt cut off from life in the land of their ancestors; and in fact, their kin still living in Jerusalem and Judah evidently no longer regarded them as fellow heirs of the land promised to the Patriarchs (Ezek 11:15). Indeed, they were in exile as a result of God’s judgment against Judah and enforcement of covenant sanctions (Deut 28:64–65; Jer 52:3). The word order in the Hebrew text of v. 3 stresses the word “there,” highlighting the importance of God’s presence in their midst to raise up a prophet to admonish and eventually to encourage these people.

1:4 a windstorm . . . glowing metal: Ezekiel’s first impression was an approaching storm at the center of which was glowing metal. Some of this imagery recalls the manifestation of God’s glory when he first appeared to Israel on Mt. Sinai (Exod 19:16; cf. Deut 33:1). Such displays were understood in the ancient Near East as the appearance of a divine warrior (Ps 18:8–14; Hab 3:3–9).13 The word for “metal” is used only in Ezekiel (Ezek 1:4, 27; 8:2) and refers to a semi-precious stone or possibly amber, known for its brilliant reflection or refraction of light.14

1:10 their faces: After describing the four creatures generally (Ezek 1:4–9), Ezekiel proceeds to expand in detail. Each of the different kinds of faces suggests an important attribute of the creature: as for the human face, human nature is distinct in its capacity to image God in relationship and rule (Gen 1:26–28; Ps 8:6–8). In contrast to animals, a particular dignity and intellectual prowess is associated with it (Dan 4:16, 33–34, 36). This human face corresponds to their dominant form, humanlike in appearance (Ezek 1: 5). The lion was the most deadly and fearsome of beasts (Num 23:24; Judg 14:18; Prov 30:30; Amos 3:8). Oxen were associated with strength (Num 23:22; “wild ox”). But perhaps the point in Ezekiel’s vision is the ox’s status as greatest among the domesticated beasts (Deut 33:17; “bull” in NIV). This particular word for “ox” is mostly associated with the domesticated cattle (e.g., Deut 25:4; 1 Sam 12:3). This contrasts with the lion who presided over the wild domain. Eagles were revered for their swiftness (2 Sam 1:23; Jer 4:13) and enduring strength (Isa 40:31; Ezek 17:3) as well as being a terror of the sky (Job 9:26; Jer 49:22). These creatures in Ezekiel’s vision were not to be trifled with, nor the God of glory whose throne they carried.

1:12 Wherever the spirit would go: The wings were positioned so as to touch tip to tip. This formed a square that could move in any compass direction with one of the creatures always facing forward (omni-directional). The “spirit” that impelled them was associated with their wheels (Ezek 1:20) yet was a property of the creatures themselves (Ezek 10:17). So while God on his throne would determine the direction, the driving force energizing life was within the creatures, not identical with God’s Spirit.15 The word translated “spirit” can refer to an energizing force that vitalizes or gives direction, not necessarily a personal agent such as God or another supernatural being (e.g., Gen 45:27; Num 14:24; Hos 4:12). However, as Block argues, the energizing power of life derives ultimately from God in Ezekiel’s theology.16

1:13 burning coals of fire: Fire both destroys and purifies, depending on the application of it. It corresponds to the weapons of a divine warrior (Ps 18:13, translated “bolts of lightning” in NIV), but it also refers to coals from the sacrificial altar used in the atonement ritual and so part of purification (Lev 16:12; cf. Isa 6:4–5).

1:15 a wheel on the ground beside each creature: The wheels appear to be functionally similar to casters, capable of omnidirectional movement (cf. Ezek 1:16–17). Corresponding to this, the eyes probably signify complete situational awareness, the impact of which was frightening (“awesome,” NIV). Overall, one has the impression of a war chariot that is lightning swift, maneuverable, and responsive to any and all situations—formidable equipment of a divine warrior (2 Sam 22:11; Ps 18:10).

1:22–25 a vault . . . a voice: Similar to the vision of God’s glory experienced by the elders of Israel (Exod 24:10), Ezekiel observes the floor of heaven above the creatures.17 However, the primary emphasis on this section is the movement and sound of the creatures’ wings that prepares for the vision of God himself. As for the four wings possessed by each creature (mentioned earlier; Ezek 1:11), two covered its body. A similar use of wings by the seraphim in Isaiah’s vision suggests that these creatures shielded their bodies in modest deference to the presence of God (Isa 6:2). What Ezekiel stresses here is the thunderous and frightening intensity of the sound of their movement (rushing waters, an army on the march), which corresponds in amplitude to the voice of God (v. 25) who addresses Ezekiel in the next moment. The repetition that the creatures stand still with lowered wings (vv. 24–25) prepares for the emergence of God’s voice on the scene (mentioned between this repetition). The implication is that even these fabulous creatures still themselves when God is about to act (cf. the sun and moon become paralyzed by God’s movement, Hab 3:11).

1:26 a figure like that of a man: Ezekiel’s first impression when looking through the expanse is the vision of a throne; God’s royal character dominates. As he gazes upon God himself, the intensified frequency of Ezekiel’s use of the words “like,” “figure,” “appearance” is striking. It demonstrates his difficulty in finding words adequate to describe what he sees. Descriptions of radiant splendor were attached to divine images and kings in the ancient Near East;18 but the concentration of simile used by Ezekiel is unparalleled. Such is the “appearance of the likeness” of the Lord’s glory.

1:28 I fell face down: Overwhelmed by the sound of God’s voice and the splendor of his appearance, Ezekiel falls prostrate before him. This posture often accompanies an appeal for mercy (cf. Gen 44:14; Num 16:22; Ezek 9:8), which is consistent with the fear of one who faces the danger of a divine encounter (Lev 9:24; Judg 13:20–22). It also expresses a submissive readiness for service (Gen 17:3; 18:3; 50:18; Ps 95:6–8). While in some instances a sense of inadequacy and reluctance characterized those called to God’s service (e.g., Exod 4:1, 10; Jer 1:6), Ezekiel shows no resistance when commissioned in the next moment. His response can be understood as that of one too awestruck to contemplate anything but full submission (cf. Isa 6:8).

Theological Bridge to Application

The revelation that God is a glorious warrior-king is a central theological theme in the Bible. Already mentioned above are allusions to God’s glorious appearance on Mt. Sinai at the inauguration of the Mosaic covenant (Exod 24:1–18), his terrifying and purifying presence at Isaiah’s prophetic call (Isa 6:1–8), and his military prowess to defeat his enemies and deliver his people (Deut 33:2–3; Pss 18 [2 Sam 22]; 68; 97; Hab 3; cf. Dan 7:9–10). The psalmist attaches similar imagery (splendor of light, cosmic chariot, angelic servants) to God’s power displayed in creation (Ps 104:1–4). A different aspect of God’s glory can be seen in his gracious attributes (Exod 33:17—34:6); but here, Ezek 1 presses upon us God’s terrifying majesty that is necessary for his cosmic kingship and his redeeming presence with his people. The gentle humanity of Jesus cloaks the splendor of his majesty (Matt 17:1–8; Mark 9:2–8; Luke 9:28–36) and for a time restrains his cosmic power to destroy his enemies in order to redeem his people at the coming of his presence (2 1:5–10; Rev 1:12–17; 19:11–21).

Focus of Application

In Ezek 1 we enter a very strange world of images that are rich with implications to the ancient audience but distant from the modern world. Rather than get entangled in validating the details of a concrete picture of this vision, it is more important to unpack the meaning of these images. In fact, a comparison of details between Ezek 1 and Rev 4 serves to warn against pressing for concrete referents in the vision. The crucial emphasis of Ezekiel’s vision is the royal splendor and military prowess of the King of Glory.

God never “shows up” just to make an appearance. Such manifestations of his glory are associated in Scripture with formal prophetic calls, but also with God’s call upon Israel in general (Exod 19:5–6, 14–16). The same God who was present with Israel in their exile “showed up” at Pentecost and is present with believers today. He has called his church into service under distressing circumstances; indeed, in spite of those circumstances (Matt 28:16–20; 1 Pet 2:9–10 [Peter’s audience was a suffering church]). No matter the nature of one’s situation, whether physical hardship, emotional distress, or entanglement in sin, God’s sovereign (royal) and powerful (martial) presence is there to warn and to redeem.

While God’s presence is always imminent, his course of action is not ours to direct. He was not at the beckon call of Ezekiel, nor is he at ours. The timing and nature of God’s intervention is his to determine. Many of the promises of the book of Ezekiel to Israel have yet to be realized; and similarly, often in the life of believers today, God’s tangible intervention awaits the resurrection and future kingdom. But when such Majesty calls us into service by his presence, how can we do otherwise than fall on our faces in willing submission?

11. See Block, Ezekiel 1–24, 11–12.

12. Bodi, “Ezekiel,” 405–8.

13. For examples from ancient texts, see Hilber, “Psalms,” 332–33.

14. See Bodi, “Ezekiel,” 405; Greenberg, Ezekiel 1–20, 43.

15. Taylor, Ezekiel, 56.

16. Block, Ezekiel 1–24, 101.

17. For the “firmament” or “vault” of heaven, see Walton, “Genesis,” 12–13, 16–17.

18. Bodi, “Ezekiel,” 408.