Holman Old Testament Commentary - Ezekiel

By Mark Rooker and Max Anders

One in a series of twenty Old Testament verse-by-verse commentary books edited by Max Anders. Includes discussion starters, teaching plan, and more. Great for lay teachers and pastors alike.

• Language: English
• Publisher: BH Publishing Group
• Release date: Jan 1, 2006
• ISBN: 9781433674266

Book preview

To

Daniel L. Akin

and to the memory of

S. Lewis Johnson

Champions of expository preaching

from two generations

Contents

Editorial Preface

Acknowledgments

Holman Old Testament Commentary Contributors

Holman New Testament Commentary Contributors

Introduction to Ezekiel

Ezekiel 1:1–28

God Reveals Himself to Ezekiel

Ezekiel 2:1–3:15

The Call of God

Ezekiel 3:16–5:17

Dedication to Ministry

Ezekiel 6:1–7:27

No Place for Pride

Ezekiel 8:1–11:25

God Should Be First

Ezekiel 12:1–15:8

False Prophets

Ezekiel 16:1–17:24

The Peril of Forgetting God

Ezekiel 18:1–20:44

All Must Repent

Ezekiel 20:45–24:27

The Judgment of God

Ezekiel 25:1–32:32

Every Knee Shall Bow

Ezekiel 33:1–34:31

The Lord Is My Shepherd

Ezekiel 35:1–36:38

Hallowed Be Thy Name

Ezekiel 37:1–39:29

One Nation Under God

Ezekiel 40:1–46:24

And the Word Became Flesh

Ezekiel 47:1–48:35

And Dwelt Among Us

Glossary

Bibliography

Editorial Preface

Today's church hungers for Bible teaching, and Bible teachers hunger for resources to guide them in teaching God's Word. The Holman Old Testament Commentary provides the church with the food to feed the spiritually hungry in an easily digestible format. The result: new spiritual vitality that the church can readily use.

Bible teaching should result in new interest in the Scriptures, expanded Bible knowledge, discovery of specific scriptural principles, relevant applications, and exciting living. The unique format of the Holman Old Testament Commentary includes sections to achieve these results for every Old Testament book.

Opening quotations stimulate thinking and lead to an introductory illustration and discussion that draw individuals and study groups into the Word of God. Verse-by-verse commentary interprets the passage with the aim of equipping them to understand and live God's Word in a contemporary setting. A conclusion draws together the themes identified in the passage under discussion and suggests application for it. A Life Application section provides additional illustrative material. Deeper Discoveries gives the reader a closer look at some of the words, phrases, and background material that illuminate the passage. Issues for Discussion is a tool to enhance learning within the group. Finally, a closing prayer is suggested. Bible teachers and pastors will find the teaching outline helpful as they develop lessons and sermons.

It is the editors' prayer that this new resource for local church Bible teaching will enrich the ministry of group, as well as individual, Bible study and that it will lead God's people truly to be people of the Book, living out what God calls us to be.

Acknowledgments

I would like to express my gratitude first of all to Max Anders, Series Editor of the Holman Old Testament Commentary series, for the invitation to work on the project. The time spent in the study of God's Word with special attention to its proclamation, has been a blessing to my life—an experience that resonates with all who have been called to this blessed task.

I would also like to thank Managing Editor Steve Bond, who especially helped me schedule and meet the publication deadlines. Steve's amicable spirit and gentle tone added all the more to the pleasant experience of working on this project. Both Max and Steve provided timely and helpful critiques of my work which always proved to be correct.

I would like to thank my wife Carole and our three sons—Nathaniel, Jonathan, and Joshua—for their encouragement and support. I would also like to thank the Board of Trustees and the leadership of Southeastern Baptist Theological Seminary for the opportunity to teach in an institution that is committed to the service of the Lord and the study of his Word.

To God Be the Glory,

Mark Rooker             

Holman Old Testament Commentary Contributors

Holman New Testament Commentary Contributors

Holman Old Testament Commentary

Twenty volumes designed for Bible study and teaching to enrich the local church and God's people.

Introduction to

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Ezekiel

BACKGROUND

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Ezekiel, son of Buzi, was among the ten thousand citizens of Jerusalem deported to Babylon when King Nebuchadnezzer invaded Jerusalem in 598/ 597 B.C. (2 Kgs. 24:10-17). Ezekiel's call to be a prophet occurred five years later (the fifth year of King Jehoiachin's exile), in the year 593, while he was living at Tel-abib near the Chebar River in Babylon. He received his call at the age of thirty (Ezek. 1:1), the year he should have begun his duties as a priest (Num. 4:3). The last dated oracle in the Book of Ezekiel occurs in the twenty-seventh year of King Jehoiachin (Ezek. 29:17), thus giving Ezekiel a ministry of twenty-two to twenty-three years. Ezekiel lived during the greatest crisis in Israel's history—the final destruction of Jerusalem and the temple and the exile of the leading citizens to Babylon.

The physical conditions of the Israelite exiles in Babylon may have been tolerable for the Jews. Unlike the Assyrians, the Babylonians allowed conquered foes to maintain a civil existence, providing they did not plot insurrections against their conquerors. After the exile, in fact, many Jews decided to remain in Babylon, where they became quite successful.

The Book of Ezekiel was one of several Old Testament books classified as Antilogoumena, disputed books. The reason some opposed the canonicity of the book was because it appeared to conflict with the Law of Moses on a number of issues. For example, the law required the offering of two bulls, seven lambs, and one ram at the New Moon offering (Num. 28:11). The Book of Ezekiel, on the other hand, prescribed only one unblemished bull, six lambs, and one ram (Ezek. 46:6).

COMPOSITION OF EZEKIEL

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There is sufficient reason for maintaining that the prophet Ezekiel composed the Book of Ezekiel in Babylon. The language of the book is characteristic of the exilic period because it exhibits features of both preexilic and postexilic biblical Hebrew (Rooker, Ezekiel, 65-176). The work demonstrates such homogeneity and literary coherence that it is reasonable to maintain that all editorial work done on the Book of Ezekiel was carried out by the prophet himself.

The occurrence of historical dates attached to the beginning of many of the various oracles and prophecies of Ezekiel is another important unifying factor. The Book of Ezekiel is one of the most chronologically ordered books of the Bible. There are a total of thirteen cases in the book where a passage is introduced by one of these indicators of time. The point of orientation for the dates of the book is the exile of King Jehoiachin in 598/597 B.C. The following chart lists the dates that introduce various oracles.

The occurrence of visions throughout the book (Ezek. 1; 8-11; 40-48) is another strong argument in favor of the overall unity of the book. An additional argument for its unity is the book's stylistic features.

STYLE OF EZEKIEL

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The prophet Ezekiel displays a distinct style throughout his prophetic work. The phrase son of man occurs ninety-three times throughout the book as a title for Ezekiel, focusing on the prophet's human nature. The expression the hand of the LORD fell upon me, which is said only of Elijah (1 Kgs. 18:46) and Elisha (2 Kgs. 3:15), occurs in the various major sections of Ezekiel (1:3; 3:22; 33:22; 37:1). The so-called recognition formula, that you (or they) will know that I am the LORD—a characteristic phrase of the exodus narrative (Exod. 6:6-8; 7:5; 10:1-2; 14:4,18)—occurs about sixty times in Ezekiel. The introductory oracle phrase, Then the word of the LORD came to me saying, occurs forty-six times in the book and alerts the reader to the beginning of a separate section. The phrase I the LORD have spoken also occurs frequently in Ezekiel (5:13,15,17; 17:21,24; 21:17,32; 22:14; 24:14; 26:14; 30:12; 34:24; 36:36; 37:14).

Another feature for which Ezekiel is well-known is his performance of symbolic, dramatic actions. Accounts of this method of communication are found in 3:22-27; 4-5; 12; 21; 24; 33:21-22; and 37:15-28.

SYMBOLIC ACTIONS OF EZEKIEL

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Apart from the last symbolic act, all these acts deal with the sin of Israel, the impending siege of Jerusalem, and the exile of the nation.

Ezekiel commonly used the literary technique of allegory to communicate his prophecy. His allegories include: Jerusalem as a vine (ch. 15), majestic eagles (17:1-21), Davidic dynasty as a lioness (19:1-9), Davidic dynasty as a vineyard (19:10-14), the sword as judgment (21:1-17), Oholah and Oholibah as corrupt sisters (23:1-35), and the caldron of destruction (24:1-14).

A final characteristic of the Book of Ezekiel is the citation of previously written Scripture. This is evident in the judgment oracles of Ezekiel 4-5 that depend heavily on the curses listed in Leviticus 26. Ezekiel is also aware of other portions of canonical Scripture, including Numbers 18:1-7,22-23 (Ezek. 44:9-16) and Zephaniah 3:1-4 (Ezek. 22:25-29).

MESSAGE OF EZEKIEL

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The message of the Book of Ezekiel revolves around the pivotal event in the book that is also the pivotal event in the history of Israel—the fall of Jerusalem in 586 B.C. Before the announcement of the fall of Jerusalem, Ezekiel's message was characterized by judgment. In his scathing review of Israelite history, Ezekiel exposed the moral depravity and absence of spiritual concern in the nation (Ezek. 2:1-8; 8:7-18; 13:1-23; 17:1-21; 20:1-32). After the destruction of Jerusalem was complete and the nation was in exile, Ezekiel's message changed. His message turned to a proclamation of hope. God would provide a new heart and a new spirit to enable the people to be faithful and thus avoid a future judgment (Ezek. 11:17-20; 36:26-28). The Lord would establish a new temple (Ezek. 40-48) and a new worship for the people once they were restored. The arrangement of the book with the announcement of judgments in the beginning and the declaration of restoration at the end suggests that Ezekiel's message was ultimately one of hope and encouragement.

OUTLINE OF EZEKIEL

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1. Announcements of Judgment on Judah and Jerusalem (1:1-24:27)

A. Throne-Chariot Vision and the Call of Ezekiel (1:1-3:21)

B. Symbolic Acts of the Doom of Jerusalem (3:22-7:27)

C. The Temple Abandoned by God (8:1-11:25)

D. Symbolic Acts and Prophecies of Woe Against Israel (12:1-24:27)

1. Demonstration of the exile (12:1-20)

2. The false leaders (12:21-15:8)

3. The spiritual history of Israel (16:1-63)

4. The unfaithful king (17:1-24)

5. Individual responsibility (18:1-32)

6. Lamentation for princes of Israel (19:1-14)

7. The end in sight (20:1-24:27)

2. Hope and Restoration for Judah and Jerusalem (25:1-48:35)

A. Oracles Against Foreign Nations (25:1-32:32)

1. Ammon (25:1-7)

2. Moab (25:8-11)

3. Edom (25:12-14)

4. Philistia (25:15-17)

5. Tyre (26:1-28:19)

6. Sidon (28:20-26)

7. Egypt (29:1-32:32)

B. Announcements of Restoration for Israel (33:1-39:29)

1. The watchman recommissioned (33:1-33)

2. The shepherds of Israel (34:1-31)

3. The land (35:1-36:15)

4. God's reputation (36:16-38)

5. People revived (37:1-14)

6. People united (37:15-28)

7. Eschatological judgment and protection (38:1-39:29)

C. Visions of the Restored Community (40:1-48:35)

1. New temple (40:1-43:12)

2. Regulations for worship (43:13-46:24)

3. Land of blessing (47:1-48:35)

CONTENTS OF EZEKIEL

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1. Announcements of Judgment on Judah and Jerusalem (1:1-24:27)

The Book of Ezekiel opens with a visionary appearance of God to the prophet, who is exiled in Babylon. The opening vision is followed by a group of four signs performed by Ezekiel in which the siege of Jerusalem is depicted (4:1-3,4-8,9-17; 5:1-4). It is in the description of these symbolic acts revealing the nation's sinfulness that Ezekiel often alludes to the covenant curses of Leviticus 26. Chapters 6 and 7 focus on the assurance of God's coming wrath and announce that the end has come (7:2-3,6,24).

The second vision of God in chapters 8-11 occurs one year and one month after Ezekiel's initial chariot vision. In this vision Ezekiel is transported in visions to Jerusalem (8:3) and then returned in the same way to the exiles (11:24-25). This vision has the function of formally indicting the nation for its abominations as Ezekiel observes four horrific scenes of idolatrous behavior in the vicinity of the temple. God has rejected the nation and now must depart from their presence. This second great vision, however, ends with words of hope and salvation for the exiles (11:14-21).

After this word of hope (11:14-21), Ezekiel returns to his symbolic demonstrations that depict the approaching siege and exile (12:1-16). The section of Ezekiel 12-24 should be seen as a large literary unit. This is reinforced by the observation that Ezekiel himself becomes the sign at the beginning and end of the section (12:6,11; 24:24,27). Jerusalem has become so sinful that destruction is imminent (14:12-15:8; 21:9-12,23-29; 24:15-25). The sudden death of Ezekiel's wife and the Lord's instruction that he should show no signs of remorse conclude the section (24:15-27).

2. Hope and Restoration for Judah and Jerusalem (25:1-48:35)

Oracles Against Foreign Nations

The day of God's judgment will not just be visited upon the nation of Israel. In the oracles against the foreign nations Ezekiel announces that Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt are about to experience divine judgment (chs. 25-32). These nations have mistreated Israel (25:3,8,12,15; 26:2), have perhaps profited from her recent plight, and have acted arrogantly before the Lord. Through this punishment the Lord's own people will be vindicated and restored. The encouraging message to Israel in the midst of this widespread judgment constitutes one of the purposes of the oracles against the nations.

Seven of these oracles are dated between the tenth and twelfth years of Jehoiachin's exile (29:17-21 is the only exception). Thus the oracles were delivered at the time when Jerusalem was experiencing the Babylonian siege. Even amidst these judgment oracles, salvation is promised to the nation of Israel (28:24-26).

Announcements of Restoration for Israel

Another major section of Ezekiel begins with Ezekiel 33. But there are clear flashbacks to the previous sections of the prophecy: 33:1-9 corresponds with 3:16-21; 33:10-20 with 18; 33:21-22 with 3:25-27 and 24:25-27; 33:23-29 with 11:14-21; 33:30-33 with 2:3-5 and 24:24.

In the promise of restoration, the Lord assures the nation that there will be a renewal of the Davidic covenant. The Messiah, in contrast to many of Israel's previous kings, will walk in fellowship with the Lord because righteousness and justice will characterize his reign (34:24; 37:15-25).

The promise of a new heart will make the Israelites responsive to God's will (Ezek. 36:26; see 11:19). This transformation will vindicate the Lord's name (Ezek. 36:22-23). The restoration of the nation will be like resurrection from the dead (Ezek. 37).

The judgment announced on Gog and Magog (Ezek. 38-39) differs from the judgment oracles pronounced against the nations (Ezek. 25-32). Gog's destruction provides the climax of Ezekiel's six messages of encouragement: shepherd/king (34:1-31), the land (35:1-36:15), God's reputation (36:16-38), the people (37:1-14), the nation (37:15-28), and God's supremacy (38:1-39:29).

This last of the restoration oracles describes the final attempt by foreigners to possess the land of Israel. This effort will be doomed to failure because God has made a covenant with his people to protect them as they dwell in the land he has sworn to them. Gog's defeat will be the Lord's final display of his glory among the nations after he restores Israel to the promised land. The invasion of the land by Gog, the foe from the north (38:15; 39:2), moves beyond the simple judgment theme on a nation to an eschatological scheme that will go beyond Israel's contemporary experience and represent God's future judgment on all nations that oppose Israel.

Vision of the Restored Community

With the final, magnificent vision of the return of the glory of the Lord, the Book of Ezekiel reaches its climax. And yet the reader does not read the account of the vision with complete surprise. Many of the themes and motifs presented in Ezekiel 1-39 are repeated and expanded in this final vision. The vision of the restored land and program of worship has been prepared particularly by Ezekiel 37:25-28. There the nation had been promised that they would not only have a sanctuary forever, but the existence of the temple would provide a means for the nations to know the Lord.

In 40:1-42:20 the plan of the temple is described. Ezekiel 43 announces the return of God to his people as he returns to the newly restored temple, taking up residence with them once again. It thus corresponds to the previous two visions in chapters 1-3 and 8-11. In chapters 8-11 especially, the prophet saw the glory of the Lord depart from the desecrated temple (11:22-23), but now the glory returned to the new holy temple through the east gate—the very gate through which he had earlier departed (43:1-2). Details are given about the size of the altar (43:13-17) and instructions for its dedication (43:18-27). The offerings and cultic regulations are given in 45:9-46:24.

Each of the twelve tribes is allotted an equal portion of land in the coming age but with different geographical boundaries than those which were allotted in the time of Joshua (Ezek. 47:13-48:29). The new tribal divisions are arranged around the centralized temple (Ezek. 47:13-23). A river will flow down from Jerusalem and enrich the vegetation of the land. Because the Lord has returned to the temple, the prophet can declare, THE LORD IS THERE (Ezek. 48:35).

THEOLOGY OF EZEKIEL

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Six major theological statements are affirmed on behalf of Israel in the Book of Ezekiel: (1) the Lord will regather his scattered people (11:16-17a; 20:41; 34:11-13a,16; 36:24a; 37:21a); (2) the Lord will bring the nation back to their land and will cleanse it from defilement (11:17b—18; 20:42; 34:13b-15; 36:24b; 37:21b); (3) the Lord will give his people a new heart and a new spirit so they might walk in his ways (11:19-20; 16:62; 34:30-31; 36:25-28; 37:23-24; (4) the Lord will restore the Davidic dynasty (34:23-24; 37:22-25); (5) the Lord will bless Israel with unprecedented prosperity and security in their land (34:25-29; 36:29-30; 37:26; 38:1-39:29); and (6) the Lord will establish his permanent residence in the midst of Israel (37:26b-28; 40:1-48:35). All the covenants made with Israel will be fulfilled when she is restored to the promised land and the messianic kingdom is established.

The six restoration oracles of hope (chs. 34-39) are followed by the vision of the temple. Just as God worked for six days and then established the Sabbath as a day of worship, we find six restoration oracles followed by the establishment of the worship of God in the new temple.

EZEKIEL AND THE NEW TESTAMENT

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Though there are not many quotations from the Book of Ezekiel in the New Testament, the structure of the Book of Revelation that begins with a vision of Christ corresponds to the appearances of God in Ezekiel's visions. The end of the Book of Revelation reflects the end of Ezekiel where the river flows from the presence of God (Ezek. 47:1-12; Rev. 21:1-22:6). Finally, the depiction of the return of the exiles as a resurrection from the dead is similar to Paul's concept of regeneration (Eph. 2:5).

Ezekiel 1:1-28

God Reveals Himself to Ezekiel

I. INTRODUCTION

Living in Times of Uncertainty

II. COMMENTARY

A verse-by-verse explanation of these verses.

III. CONCLUSION

Attempting to Understand God

An overview of the principles and applications from these verses.

IV. LIFE APPLICATION

The Pursuing God

Melding these verses to life.

V. PRAYER

Tying these verses to life with God.

VI. DEEPER DISCOVERIES

Historical, geographical, and grammatical enrichment of the commentary.

VII. TEACHING OUTLINE

Suggested step-by-step group study of these verses.

VIII. ISSUES FOR DISCUSSION

Zeroing these verses in on daily life.

"Vision looks inward and becomes duty.

Vision looks outward and becomes inspiration.

Vision looks upward and becomes faith."

Stephen S. Wise

Ezekiel begins with a formal prologue introducing himself and the date God appeared to him. He then describes the vision of God he received and how this manifestation of God's glory compelled him to fall down on the ground.

God Reveals Himself to Ezekiel

I. INTRODUCTION

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Living in Times of Uncertainty

In 1857 an article appeared in Harper's Weekly, which said: It is a gloomy moment in history. Not for many years has there been so much apprehension. Never has the future seemed so incalculable. In France the political cauldron seethes. Russia hangs like a cloud on the horizon. All the resources of the British Empire are sorely tried. Of our own troubles in the United States, no man can see the end.

Little did the author of the Harper's Weekly article know in 1857 that his nation would soon be engaged in a civil war. In a similar way Americans and many across the world fear that the events of September 11, 2001, may not be the last of their kind. There is great uncertainty about our national security and what the future holds. The prophet Ezekiel, along with many of his countrymen, had been sent into exile from their homeland. There was undoubtedly some hope of a quick return, but there was also much uncertainty about the future.

In times of uncertainty, believers need to be assured that God is with them. It is perhaps in the gut-wrenching experiences of life when we are most in need of God's presence. In the New Testament our Lord acknowledged this profound need. He instructed the disciples (during the most uncertain time of their lives) that it was to their benefit that he go away in order that the Holy Spirit, the Comforter/Counselor, might come and abide with them (John 16:7).

God is a revealing God. He desires that we have a relationship with him and sense his presence. Apart from his revelation of himself, we could never know him. He reveals himself in Scripture and most emphatically in sending his only Son, Jesus Christ, who put on human flesh that he might dwell among us. God is also a seeking God. Jesus said that he came to seek and to save people who are lost (Luke 19:10). We, like Ezekiel and his exiled countrymen, need assurance that God is with us. God ministered to the exiles in a mighty way through a vision indicating that he was still with them.

II. COMMENTARY

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God reveals Himself to Ezekiel

MAIN IDEA: After the Babylonians deported the people of Judah to Babylon, God revealed himself in a vision to the prophet Ezekiel.

Jacob saw God at Peniel and his life was changed. He was no longer known as Jacob, but from then on his name was Israel. Moses went up on Mount Sinai and communed with God face-to-face. This was an experience that changed his countenance and shaped his life. Isaiah saw the glory of the Lord in the sanctuary, and his entire ministry was filled with the beauty of the Lord's holiness. Paul saw the risen and glorified Redeemer on the Damascus road and was blinded temporarily. This encounter transformed Paul from the great persecutor of the church to one of its greatest preachers. John saw visions of the glorious unfolding of God's program for Christ, the church, and all the redeemed. As a result he was unmoved by the adverse circumstances that surrounded him.

In the midst of exile, Ezekiel saw visions of the glory of the Lord of Israel. This revelation shaped his life and ministry from that time forward.

The Heavenly Vision (1:1-3)

SUPPORTING IDEA: Five years after Ezekiel and other citizens of Judah were exiled to Babylon, Ezekiel the priest was shown a divine vision.

1:1. Similar to many of the other writing prophets of the Bible, Ezekiel opens with a reference to his time and family background. The book states the precise date when Ezekiel received a vision from God. It was in the thirtieth year, in the fourth month on the fifth day. As the thirtieth year is not referenced to any particular event or ruling king, there is not a consensus about the reference of the date. Three options have been suggested. The thirtieth year refers to: (1) the prophet's age; (2) the year Hilkiah the high priest found the book of the Torah (Law) in the temple (cp. 2 Kgs. 22:8); or (3) a year with special reference to King Nabopolassar (627-605 B.C.), founder of the new Babylonian Empire.

Of these options, the first is preferable, since at age thirty Ezekiel as a priest (Ezek. 1:2) was to be installed into his priestly service (Num. 4:3,30). Ezekiel was thirty years old when he received this heavenly vision, the same age as Jesus when he saw heaven open at his baptism (Matt. 3:16; Luke 3:21). Since the thirtieth year was to mark Ezekiel's inauguration into the priesthood, one can only imagine the disappointment he must have felt. In the year he was to carry out his priestly functions, he sat as a captive in Babylon.

Inevitably, whether during the winter or summer Olympics, we hear the heart-wrenching stories of athletes who have trained for years, only to be disqualified, become ill, or make a mistake in their performance. Because of Ezekiel's character we can assume that he looked forward to serving God in the high calling of the priesthood, not for his own glory and exaltation but to minister to God and to God's people. Ezekiel waited and diligently applied himself for almost thirty years. What a disappointment! Instead he was to carry on with the other exiles taken to Babylon at a location near the Kebar River. The historical account of this exile that includes both Ezekiel and King Johoiachin is narrated in 2 Kings 24:14-16.

The fact that the Israelites had been exiled from the promised land to a foreign nation is a clear indication that they were under the judgment of God (Lev. 26:33; Deut. 28:64). Being removed from their homeland not only meant they were cut off from their families, friends, and properties; it also meant they could not worship God properly. Foreign lands were considered unclean (Amos 7:17; Ezek. 4:13).

In mentioning the Kebar River twice and the adverb there (Ezek. 1:3) in reference to the location, there is a clear emphasis in these opening verses on being exiled to a foreign land and thus a profound realization that the nation of Judah had violated the covenant. God, true to his promise, had removed them to Babylon. Judah was like the prodigal son—away from home and suffering the consequences of personal choices and actions. On the other hand, the consignment of Ezekiel and his countrymen to live in a foreign land is a reminder to Christians and believers of all ages that we are never at home in this world (Col. 3:1-2; Heb. 13:14).

The fact that the Israelites were undergoing God's disciplinary action in a foreign, unclean land renders the next statement surprising, if not incredible: the heavens were opened and I saw visions of God. This is truly a statement of God's intervention and grace. God, who had given his people their land, had allowed their enemies to take them into exile dejected and defeated. Now God was revealing himself at this critical moment, perhaps the most critical moment Judah had yet faced. In a similar way at critical times in history God revealed himself to Moses at the burning bush (Exod. 3) and Isaiah at the temple (Isa. 6). On those occasions as here with Ezekiel, the initiation for the visitation of God lay with God alone. The prophet had nothing to do with the timing or the disclosure. The prophet was certainly not seeking an experience.

1:2-3. The date of the vision is now described in more conventional terms—in connection with the reign of the king of Judah. The rest of the dates in the Book of Ezekiel, which introduce many prophetic oracles (see Introduction), are dated from the time reference of the exiled King Jehoiachin. The time of the vision, the thirtieth year of Ezekiel's life, was also on the fifth of the [fourth] month, of the fifth year after the exile of King Jehoiachin.

While prophets normally dated their prophecies and activities in the times of the reigning king, for Ezekiel the time is set at the exile of King Jehoiachin. Unlike other kings whose dates are given in reference to the length of their reigns as king, for Jehoiachin and the exiles the point of reference is how long he had been in captivity—how long he had not been allowed to reign as the Davidic king. The king would evoke the memory of the promised Davidic line. But his removal from the land, and particularly from Jerusalem—the holy site chosen during David's reign—would make their dejection even worse. The profound grief of this exile experience is the subject of the Book of Lamentations.

But it was at this time that God's message came to Ezekiel in a vision. It was in that land that the hand of the LORD came upon Ezekiel. In the Bible the hand is often associated with power (Deut. 2:15; Isa. 41:10). The idea is that God had a hold on Ezekiel in a spiritual sense and exhibited a control and influence over him as he did with other prophets who spoke the very words of God (1 Pet. 4:11; Deut. 18:18). As Eichrodt explains:

Ezekiel therefore possessed an unshakable certitude, that the indescribable vision which he has been found worthy to see does not proceed from his own spiritual power, but God in person is introducing him into a new dimension of reality, the strangeness and terrifying sublimity of which far transcend all that is imaginable to man (Eichrodt, 54).

The phrase hand of the LORD occurs seven times in the Book of Ezekiel (1:3; 3:14,22; 8:1; 33:22; 37:1; 40:1), indicating an overpowering experience of divine revelation.

The Heavenly Creatures (1:4-14)

SUPPORTING IDEA: In a vision of a storm wind, Ezekiel is shown four living beings, each with four faces and four wings.

Ezekiel records in detail what he saw in the vision God gave him (1:4-14). While Ezekiel remained physically present with the exiles throughout the vision, he was oblivious to his surroundings, conscious only of the heavenly realities of his mind's eye (Vawter/Hoppe, 24). As the earthly tabernacle was a model of the heavenly reality (Exod. 25:9; Heb. 8:5), we must conclude that Ezekiel's vision was that of the actual throne-chariot of God above the cherubim.

When we come to this description of the vision, we must confess the difficulty of trying to picture exactly what Ezekiel is trying to convey. The vision of Ezekiel 1 may be the most puzzling image in