Introduction
The book of Ezekiel is sadly neglected by many Christians who think it is a hard book to understand. That is not the case. Difficult parts there may be, but it’s never a difficult book. The message is very singular, and the method of portrayal is very interesting and exciting.
Sadly, many have used it as a happy hunting ground for the weirdest of doctrines and ideas, from Erich Von Daniken to Hal Lindsay. But Ezekiel was meant neither for ‘space gods’ nor premillennial teaching. It was, as Paul said written for our instruction. This study is not meant to deny false teaching, but to understand the book.
Although mention will be made on the way through of certain millennial ideas. In accordance with most commentators on the subject, I agree that a good knowledge of the Book of Jeremiah is of great benefit to the student of Ezekiel. Let 20th century Christians learn from both Ezekiel and Jeremiah.
Unlike many other books of the prophets, the book of Ezekiel has never been seriously questioned as to its authenticity or authorship. It plays an important part in God’s revelation to Israel and shows clearly once again that God can use the individual characteristics of people to serve His purpose.
The Book of Ezekiel is generally ignored. It is probably not even read by most Christians. This is possibly due to the supposed problems with the first chapter, but we must not let the details of the vision in Ezekiel 1 put us off reading this great book.
AUTHOR
The author is the prophet Ezekiel, a priest and son of Buzi, Ezekiel 1:3. The autobiographical style of the book supports Ezekiel as the author of the book. He uses the words ‘I’, ‘me’ and my throughout the book. The book has a uniformity of language, style, theme, and message which support the theory of a single author.
EZEKIEL, THE MAN
The name, Ezekiel is found nowhere else in the Scriptures except in the book itself, Ezekiel 1:3 / Ezekiel 24:24. Ezekiel means ‘God will strengthen’ or ‘God strengthens’. God tells him that the people will not listen to him. But God will strengthen him.
He will need it because of Ezekiel 2:5, His wife dies. He was a married man, but his wife died when he was about thirty-six years old, Ezekiel 24:15-27. This event played a large part in his message.
He was of a priestly family and destined to become a priest serving in the temple in Jerusalem, Ezekiel 1:3 / Ezekiel 13:21. However, God changed the direction of his life and although called to be a priest, he was to serve God as a prophet.
He was 30 years old when he was called to the prophetic office, Ezekiel 1:1. He was married and lived in his own house, Ezekiel 8:1 / Ezekiel 24:18.
If we understand Ezekiel 1:1, 30th year, as Ezekiel’s age, then he would have been twenty-five when taken captive in 597 B.C. to Babylon, 2 Kings 24:14 / Jeremiah 24.
He would be preparing for that time when he would serve in the temple, but he would never see his homeland again in the flesh. Ezekiel would have been one of the ‘cream of the crop’, the best that can be offered, 2 Kings 24:14-17 / Jeremiah 29:1-23. There were three deportations, Daniel was in the first, Ezekiel was in the second deportation. 597 B.C. into exile.
Ezekiel was one of three prophets in the captivity, Jeremiah and Daniel being the other two, also some minor prophets like Zechariah and Haggai. Ezekiel refers to Daniel in Ezekiel 14:14 / Ezekiel 14:20 / Ezekiel 28:3.
HIS CONTEMPORARIES
1. Jeremiah.
Jeremiah worked in Jerusalem. He was much older than Ezekiel, by some 20 years. Jeremiah had begun his work in the days of King Josiah in 627 B.C, Jeremiah 1:2-3. Josiah died in 609 BC. It is possible that Ezekiel and Jeremiah knew each other, as they were both connected with priests.
2. Daniel.
Daniel was taken into captivity in 606 B.C. 9 years before Ezekiel. He had already made a name for himself in the Babylonian court, Ezekiel 14:14 / Ezekiel 14:20 / Ezekiel 28:3.
DATE
It’s generally accepted that the date which the book was written is somewhere between 593/2 to 562 B.C. Ezekiel’s prophecies seem to be dated around the exile of king Jehoiachin, 597 B.C. Thirteen of Ezekiel’s message are dated precisely to the day, month and year of King Jehoiachin’s exile to Babylon.
THE BOOK AND ITS MESSAGE
Ezekiel was meticulous, careful, accurate in dating his prophecies, Ezekiel 29:17, date 575 B.C. last dated prophecy which indicates that he was about 22/23 years in the business of prophecy. Ezekiel was a vivid character.
He carried a harsh message to his people and was often unable to give it because he identified so much with them. At the same time, he was a bit of an extrovert and used allegory, figures and symbolic actions and language to enhance his message, Ezekiel 4:1-8.
Ezekiel uses the bifid method in constructing his narrative, which is, taking two major parts with a cleft in the middle. The approaching fall of Jerusalem. Ezekiel 1-24, the major part. Prophecies concerning foreign nations, Ezekiel 25-32, the cleft side issue. Israel’s future restoration, Ezekiel 33-48, the major part.
It was Ezekiel’s responsibility to remind Israel of the sins which had brought judgement and exile upon them. At the same time, he encourages and strengthens their faith with prophecies of future restoration and glory. Ezekiel vindicates God’s judgements throughout, Ezekiel 14:23 / Ezekiel 18:5-20 / Ezekiel 33:10-20.
The prophet is called to be a watchman to the house of Israel, Ezekiel 3:17 / Ezekiel 33:7. He is to give a warning to the wicked men and his persistence in it. The only way that this can be achieved is by listening to God and his spokesman and not to the false prophets. Consequently, Ezekiel uses the expression ‘Thus saith the Lord’ at least 117 times in the book.
To get across his message he used several ecstatic and dramatic acts, Ezekiel 3:25-26 / Ezekiel 4:1-15 / Ezekiel 5:1-4 / Ezekiel 12:3-7 / Ezekiel 12:17 Ezekiel 24:3-5 / Ezekiel 24:15-18 / Ezekiel 37:15-17.
THEMES
One of the major themes running through the book is the sovereignty of God. In over 60 places we find the phrase, ‘They shall know that I am the Lord.’ It occurs in 27 of the 48 chapters, Ezekiel 6:7 / Ezekiel 13:9 / Ezekiel 33:29.
Another theme is that of the holiness of God, shown in that he cannot dwell in a temple which is the centre of false worship, Ezekiel 8:6 / Ezekiel 43:10. God will demand holiness of the people when he promises them a future.
Ezekiel compiles the book almost as a journal or diary. Throughout, it is carefully dated and arranged in basically chronological order, Ezekiel 1:1-2 / Ezekiel 8:1 / Ezekiel 20:1 / Ezekiel 24:1 / Ezekiel 35:21. Why does Ezekiel date his book so precisely?
It may be partly due to his own personality, but undoubtedly when a date is normally given in a book of the prophets, it usually speaks of a need to understand the historical background. Generally speaking, the prophets cannot be fully understood without a knowledge of the history of the times.
EZEKIEL AND JOHN
There are many similarities and connections between the books of Ezekiel and Revelation.
COMPARE
Cherubim, Ezekiel 1, and Ezekiel 10:15 with Revelation 4:6-11.
Protect God’s Holiness. Gog and Magog, Ezekiel 38 with Revelation 20:7-15.
Enemy of God’s people Eating a book, Ezekiel 3 with Revelation 10:1-11.
Make my message yours Written on the heart. New Jerusalem, Ezekiel 40-48 with Revelation 21.
River of water of life, Ezekiel 47 with Revelation 22.
Blessing of God overflowing to his people.
HISTORICAL BACKGROUND
The Biblical history of the period of Ezekiel’s life is found in 2 Kings 21-25 / 2 Chronicles 33-36 / Jeremiah 21-45. Ezekiel was born during the reign of Josiah, king of Judah in about 622 B.C. But we need to go further back to the reign of Manasseh to understand the full background.
Internationally, there was a power struggle going on between the failing Assyrians who had been world rulers for some time, the Egyptians who would have been happy to continue an alliance with them, and the Chaldeans led by Nabopolassar who eventually came out on top.
OUTLINE
The prophet’s call and commission. Ezekiel 1:1-3:15
Prophecies from Ezekiel’s call until the fall of Jerusalem. Ezekiel 3:16-24:17
Predictions against and lamentations over foreign nations. Ezekiel 25-32
The Responsibilities of a watchman and a shepherd. Ezekiel 33-34
Edom is denounced. Ezekiel 35
The valley of dry bones. Ezekiel 36-37
Gog and Magog are judged. Ezekiel 38-39
The vision of a restored temple. Ezekiel 40-48
INTRODUCTION
Chronologically Ezekiel begins about the same year 592 B.C. as Jeremiah is dealing with in Jeremiah 34:21-22. The call and consecration of Ezekiel to the office of prophet Ezekiel 1:1 to Ezekiel 3:21.
The appearance of the glory of the Lord.
1. Time and place of appearance. Ezekiel 1:1-3.
2. The theophany and vision of the four cherubim. Ezekiel 1:4-14.
3. The four wheels beside the cherubim. Ezekiel 1:15-21.
4. The throne and glory of Yahweh. Ezekiel 1:22-28.
The Text
‘In my thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened, and I saw visions of God. On the fifth of the month—it was the fifth year of the exile of King Jehoiachin—the word of the LORD came to Ezekiel the priest, the son of Buzi, by the Kebar River in the land of the Babylonians. There the hand of the LORD was on him.’ Ezekiel 1:1-3
Note that the ‘30th year’, Ezekiel 1:1, cannot be conclusively stated what this refers to, but it is most likely to be the age of the prophet. The events of the flood were dated by the age of Noah, Genesis 7:6 / Genesis 7:11 / Genesis 8:13.
There is reason to believe that thirty was the age when the priest took on his proper functions. This is based on the commands given to the Levites, Numbers 4:3 / Numbers 4:23 / Numbers 4:30 / Numbers 4:39 / 1 Chronicles 23:3.
This vision takes place on the fifth day of the fourth month of the fifth year of King Jehoiachin’s exile, December 7th 594 B.C. He lived among the exiles, Ezekiel 1:1. 2 Kings 24:12-16, describes the conquest that led to Ezekiel’s captivity.
The overall meaning of the vision is a vision of God, Ezekiel 1:1. If the 30th year of the 4th month on the 5th day refers to his age, Ezekiel 1:2, He was taken into captivity in 597 B.C. and began preaching five years after, then his birth date must be approx. 622 B.C.
Ezekiel introduces himself as a priest and the son of Buzi, Ezekiel 1:3, and he gives us his location when Ezekiel said, ‘God spoke to me!’ by the banks of the river Chebar, Ezekiel 1:3. Ezekiel 3:12-15, tells us that he lived at Telabib, by the river Chebar.
This has been linked with the main irrigation canal built by Nebuchadnezzar close to Babylon. Telabib ‘mound of the flood,’ Ezekiel 3:15, was a Jewish settlement, in the immediate vicinity of the canal.
‘The hand of the Lord was upon him’ shows Ezekiel’s contact with God, Ezekiel 1:3 / Ezekiel 3:14 / Ezekiel 3:22 / Ezekiel 8:1 / Ezekiel 33:22 / Ezekiel 37:1 / Ezekiel 40:1.
This phrase also occurs in Ezekiel 3:14 / Ezekiel 3:22 / Ezekiel 8:1 / Ezekiel 33:22 / Ezekiel 37:1 / Ezekiel 40:1. This refers to Ezekiel’s experience of the vision. God’s hand is firm and compelling on him. He could feel the pressure and responsibility on him.
EZEKIEL’S INAUGURAL VISION
‘I looked, and I saw a windstorm coming out of the north—an immense cloud with flashing lightning and surrounded by brilliant light. The centre of the fire looked like glowing metal, and in the fire, was what looked like four living creatures. In appearance their form was human, but each of them had four faces and four wings. Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze. Under their wings on their four sides, they had human hands. All four of them had faces and wings, and the wings of one touched the wings of another. Each one went straight ahead; they did not turn as they moved.’ Ezekiel 1:4-9
Before we get into the text about the vision he received, I think it would be useful to highlight some useful points.
Ezekiel saw a vision of the glory of God coming in judgement, which is the overall picture in Ezekiel 1. When we understand this, we can understand the first chapter. Obviously, it will help to look at some detail as well.
Every prophet before starting his work as a prophet was given a vision of God, 1 Samuel 9:9. The prophets had a vision of God, Numbers 12:6. The prophets saw they did nothing without the motivation of God. The message of the true prophet was never self-motivated, Isaiah 6:1-13 / Obadiah 1.
If the vision they receive is of or from God, who has the right to interpret it? The giver of that vision or dream. Hence, only God can properly interpret the vision given to each prophet, Daniel 2:17-45 / 2 Peter 1:20-21.
Jacob saw God at Peniel, and his life was transformed from that hour. Moses went up to Mount Sinai and communed with God face to face and thereafter was marked for the rest of his life.
Isaiah saw the glory of the Lord in the sanctuary and his entire ministry was suffused with the beauty of the holiness of the Lord. Paul saw the risen and glorified Redeemer on the Damascus road and was blinded from that day on to all the allurements of the world.
John saw visions of the glorious unfolding of God’s program for Christ, the church and all the redeemed, and as a result, was unmoved by the adverse circumstances that surrounded him.
Ezekiel saw visions of the glory of the Lord God of Israel and his ministry never lost the impression of it. Such is the importance of Ezekiel’s life and ministry in Ezekiel 1 of the book of Ezekiel. The vision in Ezekiel 1 is referred to again in Ezekiel 10 and Ezekiel 11.
In this inaugural vision, the prophet is seeking to picture something which far surpasses the power of any human language to express. His picturesque representation can be compared with Isaiah’s vision, Isaiah 6, because it expresses the absolute sovereignty of God. Among the attributes of God emphasized in the vision are His omnipresence, omniscience, and omnipotence.
The call of Ezekiel can be compared with that of Moses, Exodus 3, Amos, Amos 7:15, Isaiah, Isaiah 6, and Jeremiah, Jeremiah 1:4-10. All had an encounter with God. So, did Paul in the New Testament record.
Not all the prophets record their vision or dream, Ezekiel tries. In his attempt to try and put into words what was before him, Ezekiel is lost for words. In a desperate attempt to explain the vision of a spiritual nature, he uses terms that do not fully explain themselves.
Just read through Ezekiel 1:4-28 and notice his use of vague descriptive phrases.
28 times in 28 verses he uses these phrases and so, we begin to get the impression that the prophet is having a hard time putting into words what he saw.
Ezekiel is to be the bearer of the message that the deportation of the exiles and the coming destruction of Jerusalem are God’s acts, so he is first given a vision of the mighty thunderstorm as a mere attendant on God’s throne. Imagine the boiling, rolling activity of clouds as they enfold themselves within themselves during tornado type weather.
Also imagine the lightning activity in the clouds and the rays of the heart of the clouds with a golden, glowing garment of light, and we have some idea of what Ezekiel saw coming toward him out of the north, Ezekiel 1:4. Clouds and lightning are associated with judgement and destruction.
Why should the vision come out of the north? Because Israel’s enemies normally came from the north, following the line of the ‘fertile crescent’ or nearer at hand from Israel, Syria etc. All came from the north.
The point being then, that enemies were coming to destroy them. God would use an enemy to destroy Judah as he had the northern kingdom, Isaiah 10:5-19. Egypt was the exception, being a southerly enemy.
The glory of Jehovah dwelt in Jerusalem, Ezekiel 8-11, and the vision of its forsaking of the Temple had not yet been given. Jerusalem lay almost due west, and there was no need for God to take a long way around by Carchemish that the captives had had to follow.
One reason was doubtless to impress on the prophet to be that shame and humiliation, dishonour, and disgrace, of the captives was not hidden from their God. He was willing to go the way that they had gone.
More important than this was the Babylonian belief that their gods lived in the far north, Isaiah 14:13. If the chariot throne came from the north, it meant that whatever gods might live there had been vanquished on the way.
This is not to attribute to Ezekiel any real belief in these gods, but it was the sign that there was no power in heaven or on earth that could stop God in His triumphant way.
Much of the idolatry seen by Ezekiel in vision is at the north gate of the temple, Ezekiel 8:3 / Ezekiel 8:5 / Ezekiel 8:14. Perhaps Ezekiel is being shown that it is this idolatry which is causing the war chariot to come to Jerusalem, coming in judgement.
Notice Ezekiel mentioned the cloud and fire, Ezekiel 1:4. The cloud and fire reminds us of God’s presence, Exodus 13:21-22. The brightness, Ezekiel 1:4 signifies the glory of God. As it drew nearer, Ezekiel saw that it was the chariot throne of God, represented by four living creatures, Ezekiel 1:5.
There were four living creatures, Ezekiel 1:5, later identified as cherubim, Ezekiel 9:3 / Ezekiel 10:1 / Ezekiel 10:20.
Alexander, in his commentary, says the following.
‘Ezekiel was acquainted with cherubim from his training in the temple, with its many representations of these creatures, Exodus 25-26 / Exodus 36-37 / 1 Kings 6 / 2 Chronicles 3.’
They have an overall human shape, Ezekiel 1:5. What is the significance of their appearance? We notice that the human form predominated amongst the four creatures. These are creatures, as opposed to the creator who sits above them.
This vision is designed to make Ezekiel aware of what his message is to be. What he now sees is what he is to tell the people, Ezekiel 2, and Ezekiel 3.
Ezekiel 1:5 and Ezekiel 1:11 and Ezekiel 1:23, pictures four beings each the general shape of a man but having four faces instead of simply front and back. They have four faces each, man, lion, ox (bull), and eagle, Ezekiel 1:6 / Ezekiel 1:10.
The face of a man, signifies intelligence, the face of a lion, signifies strength, kingship. The face of an eagle, signifies swiftness and the face of a bull or ox, signifies strength, patience, service, sacrifice. They are described slightly differently in Ezekiel 41:18-19 and Revelation 4:6-9.
They have four wings, one pair folded, Ezekiel 1:6 / Ezekiel 1:11. The legs are described as straight because they were without a bend at the knee, they were ready for motion in any direction, Ezekiel 1:7, and feet like calves, Ezekiel 1:7. The burnished brass or bronze hoofs, Ezekiel 1:7, speaks of destructive power, Deuteronomy 25:4. This is said of Judah, Micah 4:13, and of Jesus, Revelation 1:15.
They have four hands, Ezekiel 1:8, the hands of a man speak of the power of manipulation and a certain deftness of touch. They have two wings which touch other cherubim, Ezekiel 1:9, and two cover their own body, Ezekiel 1:11.
These beings stand in something of a square or a rectangle. They stretch two of their four wings toward each other thus forming an enclosed square. Their wings serve to preserve decency by covering their bodies and serving as a protection for the throne section.
Clarke, in his commentary, says the flowing.
‘When their wings were extended, they formed a sort of canopy level with their own heads or shoulders; and on this canopy was the throne, and the ‘likeness of the man’ upon it, Ezekiel 1:26.’
The picture is of God’s war chariot. The cherubim are the chariot of God, His battle wagon, His vehicle of righteous war! He sits enthroned on His chariot. They are expressly called ‘the chariot’ in 1 Chronicles 28:18, and Psalm 18:10, where we read of His riding upon a cherub.
They protect His righteousness. It is the cherubim who stand between the transgressors and the tree of life in Genesis 3:24. We find them woven into the veil which separates between the holy place and the holy of holies in Exodus 36:35, so that one could not enter into the presence of God without first passing them.
When this was done on the day of atonement, it could only be accomplished at the expense of some innocent victim whose blood had to be shed, 1 Chronicles 28:18 / Psalm 18:10 / Exodus 37:1-6.
We find them on the top of the ark of the covenant in Exodus 37:6-9, looking downward, gazing at the law contained in the Ark of the Covenant, Exodus 25:18-25.
Were it not for the mercy seat, a mercy seat upon which the blood of the innocent was poured, they would have demanded that righteous judgement be brought on all the transgressors and that God’s holiness be vindicated.
We find them in Revelation 4:1-11, where they are closest to God and continually say, ‘Holy, Holy, Holy!’ Revelation 4:8. We find them in Ezekiel 9, and Ezekiel 10, as they work the vengeance of God upon both the inhabitants of the city and the city itself. Six of them come with weapons in their hands, and beginning at the sanctuary, they kill everyone who does not sigh and cry for the abominations done in Jerusalem.
Psalm 18:12-50 is mentioned in Ezekiel 10, when a seventh cherub throws living coals upon the city of Jerusalem and brings righteous judgement upon it.
Here in this chapter, we find the cherubim clearly pictured as the chariot throne of God. They are God’s executors of justice, the defenders of His holiness, His instrument of judgement upon the lawless! Cherubim, wherever found in the Scripture, are always found in relation to the holiness of God.
‘Their faces looked like this: Each of the four had the face of a human being, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle. Such were their faces. They each had two wings spreading out upward, each wing touching that of the creature on either side; and each had two other wings covering its body. Each one went straight ahead. Wherever the spirit would go, they would go, without turning as they went. The appearance of the living creatures was like burning coals of fire or like torches. Fire moved back and forth among the creatures; it was bright, and lightning flashed out of it. The creatures sped back and forth like flashes of lightning. Ezekiel 1:10-14
Ezekiel once again describes the four living creatures. Their faces are that of a man, speaking of intelligence, of a lion, standing for majesty and power, of an ox, displaying patient service, of an eagle, depicting swiftness in meting out judgement, and discernment from afar, Ezekiel 1:10-11. The four faces represent creaturehood.
The rabbis said the following concerning the living creatures.
‘Man is exalted among creatures; the eagle is exalted among 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.’
The joining of the wings, Ezekiel 1:11, and going where the spirit would take them, Ezekiel 1:12, emphasises the perfect unity of action on the part of the living creatures.
The burning coals of fire, Ezekiel 1:13, point to the intensely pure and consuming justice of God that must punish sin. The fire travelled up and down, Ezekiel 1:13, indicating the energy and vigour of God’s Spirit which is unwearied and un-resting, Psalms 104:4 / Hebrews 1:7. This shows God’s purifying and consuming justice being executed.
Notice how quick the living creatures move, they literally are as quick as lightening, Ezekiel 1:14.
Coffman, in his commentary, says the following.
‘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.’
‘As I looked at the living creatures, I saw a wheel on the ground beside each creature with its four faces. This was the appearance and structure of the wheels: They sparkled like topaz, and all four looked alike. Each appeared to be made like a wheel intersecting a wheel. As they moved, they would go in any one of the four directions the creatures faced; the wheels did not change direction as the creatures went. Their rims were high and awesome, and all four rims were full of eyes all around. When the living creatures moved, the wheels beside them moved; and when the living creatures rose from the ground, the wheels also rose. Wherever the spirit would go, they would go, and the wheels would rise along with them, because the spirit of the living creatures was in the wheels. When the creatures moved, they also moved; when the creatures stood still, they also stood still; and when the creatures rose from the ground, the wheels rose along with them, because the spirit of the living creatures was in the wheels.’ Ezekiel 1:15-21
Notice that each cherubim had four wheels beside it, not attached to it, Ezekiel 1:15 / Ezekiel 10:2.
Feinberg, in his commentary, says the following.
‘Ezekiel saw a throne-chariot, a supernatural chariot giving the effect of great motion and irresistible progress.’
All four wheels sparkled like topaz, Ezekiel 1:16, implying they are precious and bright.
Wright, in his commentary, says the following, concerning Ezekiel 1:16.
‘Each wheel is composed of two wheels apparently at right angles to each other. This is impossible in reality, but in the vision in enables the chariot to run instantly in any direction without turning.’
The wheels are capable of going in any direction, something like the swivel wheels on grocery trolleys in a supermarket, Ezekiel 1:17. The chariot of God knows no limitation of territory, north, south, east, or west makes no difference.
The wheels are within each other thus creating the appearance of rims, Ezekiel 1:18. There were four wheels with eyes in the rims of the wheels, Ezekiel 1:18. The rims are full of eyes which gives them a dreadful appearance.
The wheels have eyes which give it a seeing ability. Ezekiel 10:12 suggests that there were in fact eyes everywhere. This chariot sees everything. The eyes are symbolic of divine omniscience in the workings of nature and history, Zechariah 3:9 / Zechariah 4:10 / Revelation 4:6 / 2 Chronicles 16:9 / Proverbs 15:3.
The cherubim determined when the wheels moved, Ezekiel 1:19-21, however, as to the exact construction of the wheels within wheels, there are countless explanations.
Notice that these creatures, the wheels, in fact, the whole chariot had a ‘life’ about it. The wheels stress movement, God is on the move. The whole chariot moved according to the will of Him on the throne, not indiscriminately, but ‘straight’ towards the prey, the people.
The cherubim went straightforward, conveying to us the truth that the principles of God’s sovereignty go on without deviation. It is interesting that with their wings they covered themselves and flew. Worship is first and foremost, then service, Luke 10:38-42.
‘Spread out above the heads of the living creatures was what looked something like a vault, sparkling like crystal, and awesome. Under the vault their wings were stretched out one toward the other, and each had two wings covering its body. When the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings.’ Ezekiel 1:22-24
Above the four creatures is a vault, Ezekiel 1:22. The Hebrew word ‘raqia’ used here, is same word used in Genesis 1:6 / Psalm 19:1 / Psalm 150:1 / Daniel 12:3, which means firmament. In other words, above the vault or space is the throne of God.
Smith, in his commentary, says the following, concerning the crystal, Ezekiel 1:22.
‘John saw this sea of glass likened to crystal that was there before the throne of God. And as you read, Revelation 4, you’ll find that it parallels very much this vision of Ezekiel as both of these men, bound by human limitations, tried to describe the heavenly scene, the throne of God and the glory of God that they behold in these visions.’
Ezekiel sees two of the wings of each living creature stretched out straight from their bodies and the other two wings of each one covering either side of their bodies, Ezekiel 1:23.
Smith, in his commentary says the following, concerning Ezekiel 1:23.
‘In other words, now he’s describing the area around the throne of God. These creatures were under the throne of God. And this was like an awesome crystal.’
The noise of the wings of the cherubim when on their way to judge was deafening and awe-inspiring, like the thunder of the mighty waves beating on cliffs, like the noise of a huge host on the march, like the voice of the Almighty Himself, Ezekiel 1:24, which terrorised Israel and Moses in the days of Sinai, Exodus 20:18. John also uses similar language in Revelation 1:15 / Revelation 14:2 / Revelation 19:6.
‘Then there came a voice from above the vault over their heads as they stood with lowered wings. Above the vault over their heads was what looked like a throne of lapis lazuli, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the LORD. When I saw it, I fell facedown, and I heard the voice of one speaking.’ Ezekiel 1:25-28
Constable, in his commentary, says the following, concerning Ezekiel 1:25.
‘Ezekiel also heard a voice coming from above the expanse over the creatures. It was evidently the voice of God, Job 37:4-5 / Job 40:9 / Psalms 18:13 / Psalms 104:7.’
Above the vault, Ezekiel sees a colourful throne, Exodus 24:10, and high above it, he sees a figure like a man, Ezekiel 1:26 / Exodus 24:10 / Revelation 4:2. As this was a vision of the Glory of God, it must be God sitting on the throne, like fire brightness, and blinding light, Ezekiel 1:27 / Ezekiel 8:2 / Daniel 10:6 / Revelation 4:3 / Revelation 4:5.
Ezekiel did not see God Himself, John 1:18, but certain likeness and appearances conveyed to him the character and attributes of the majestic and sovereign God. Many commentators suggest that this is the Christ.
The Jewish Talmud says the following.
‘There is the ‘large face’ of God and the ‘small face,’ and man can only see the latter.’
Smith, in his commentary, says the following.
‘The symbolism points to God as high and lifted up above the heavens, far removed from this world. Yet he still gives direction and order to his creation from his heavenly throne.’
In the midst of all the fire and lightning, noise and brightness, there is the rainbow, the one element speaking of mercy which softens the otherwise uniformity of its terror, the bow of promise which even today speaks of a merciful and covenant-keeping God, Ezekiel 1:28 / Genesis 9:13-16 / Revelation 4:3.
The bow shows that the God of all majesty and power is also the God of promise and grace who is ever mindful of and faithful to His covenant regarding the earth.
The glory of the Lord, Ezekiel 1:28, was not Babylon or Nebuchadnezzar whom Ezekiel saw coming in judgement, but Jehovah. What was going to happen was not because of the whim of an elderly tyrant, but by the will of God. Isaiah 10:5-19.
Ezekiel’s vision was from God and about God, the God of Israel was fulfilling what he had already promised. He warned the people by a prophet, Deuteronomy 18:18-22 / Amos 3:7 / Genesis 6:13.
There are nine different Hebrew words for glory, and they appear, 155 times in the Old Testament and wherever you see the words, the Glory of Jehovah or Glory of the Lord it is the word Kabod, it appears 19 times in the book of Ezekiel, twelve times in the first eleven chapters, then a gap to Ezekiel 43:2.
It is the Glory that reveals God’s presence with His people and proclaims His holiness. The glory appeared on Mount Sinai to Moses and the People. It filled the Tabernacle once it had been erected so that even Moses could not enter it. Why the gap? Is it because the sight of the Glory of God does something to man?
The glory of God first in Ezekiel 1, when Ezekiel was called like Isaiah and John. He sees it again in Ezekiel 3:23. In Ezekiel 8:4, like the vision that I saw in the plain. In Ezekiel 10:15-16 / Ezekiel 11:22 and never again until Ezekiel 43:2.
What is important to notice, is ‘the Glory has departed both temple and city’ Ezekiel 3:4. God speak to the people, by the river Ezekiel 3:22 go to the plain, Ezekiel 3:23 the same Glory.
Then down to Ezekiel 8, we see Ezekiel being miraculously transported from his house in Babylon, where he is speaking to the elders, carried off to Jerusalem. In his vision, he finds himself in a vision of God. So that Ezekiel could see how the people were defiled. And so, we see that the Glory leaves the Temple.
Exodus 25:22, God says, I will meet between the two Cherubim, so in Ezekiel 9:3, the Glory is at the entrance of the temple sanctuary. In Ezekiel 10:3, the Glory goes forth and stands over the cherubim in readiness for leaving.
In Ezekiel 11:22-23, they mount into the air with the Glory of the Lord above them and move to the mountain to the East of the city, the mount of olives, higher than Jerusalem and giving a tremendous view over the city.
God had left Jerusalem, as Jesus said your house has left you desolate, Matthew 23:38, Ezekiel’s vision closes here as he tells the Exiles what he has seen.
The significance is that God’s Glory no longer dwells in Jerusalem, nor does his protection, the Babylonians can destroy at will. When does the Glory return?
In Ezekiel 43:2-6, we see the Glory returns from the direction from which it had gone, The Glory fills the temple once more. The last words, ‘the Lord is there’! Ezekiel 48:35.
The effect of the vision on Ezekiel, Ezekiel 1:28, was the same as that on Daniel and John, Daniel 8:17 / Daniel 10:8-9 / Revelation 1:17 / Isaiah 6:5.
Conclusion
Ezekiel did not see a spaceship but caught a glimpse of the glory of God coming in judgement, Isaiah 6:5 / Revelation 1:17 / 2 Corinthians 12:1-7.
The importance of the vision of this chapter can be seen by the threefold repetition, Ezekiel 3:22-27 / Ezekiel 8:4-18 / Ezekiel 43:1-12.
Its significance was not only in the revelation that the temple and commonwealth of Israel in Jerusalem were to be summarily destroyed but, in that God, was still in the midst of His people and would yet consummate His earthly kingdom in a future day in spite of the fact that God’s people were then in exile.
The old temple was to be destroyed, but the new one was yet to be built. The repetition of the vision relates it to all his ministry whether in speaking of judgement or mercy, showing God’s un-resting activity was controlling all in a spirit of holiness and justice.
After the Lord’s self-revelation, Ezekiel will be charged to condemn Israel’s sins and declare that judgement is soon to come. No prophet was given so strange, so complicated, nor so significant a revelation at his call as was Ezekiel.
He had doubtless read and meditated on the manifestations of God, Exodus 19:16-22 / Exodus 24:10 / 1 Kings 19:11 / 1 Kings 22:19 / Nahum 1:3 / Psalms 18:11/ Psalm 50:3 /1 Samuel 4:4 / 2 Samuel 6:2 / 2 Samuel 22:11 / Isaiah 6:1.
In Ezekiel 1, God has brought together in one vision the essence of all that was to occupy Ezekiel, just as is found in the initial vision of the Apostle John in Revelation.
When the average reader of the Scripture comes to a passage such as Ezekiel 1, they sometimes may conceive that the matters under consideration are far removed from their life and service. But the opposite is true.
Just as Ezekiel was a faithful messenger for God, warning of judgement for the unbelieving, and assuring of blessing for the believing, so we today have the unparalleled privilege to call all men to the truth in Christ.
If we have ever had a view of the holiness and majesty of our God, how can we fail to herald His message of urgency to the lost! If we are faithful, He has promised to call forth a remnant from all peoples. May God grant this fulfilment to be realised in our lives.