Ezekiel 1
1
The Heavens Open before Ezekiel
# 1:1–3 Ezekiel 1–7 is the first panel (A) in the chiastic parallel structure in Ezekiel. The overarching theme of these first seven chapters is the desecration of the land and temple. The corresponding parallel panel (A1) is found in chs. 45–48, with the theme of the renewal of historical land boundaries in the vision of land renewal. In particular, 1:1–28 contains the vision of the heavenly throne room, which is in direct parallel with the final panel section in 48:8–35, containing a visionary description of the sacred city, the dwelling place of Yahweh. 1-3I am Ezekiel # 1:1–3 Ezekiel means “God strengthens.” Indeed, Ezekiel lived up to his name and strengthened and comforted the Hebrew exiles in Babylon. the son of Buzi, # 1:1–3 Buzi means “contempt.” God can strengthen even a child of contempt and make him into a mighty voice for God. a priest. I was living among the Jewish exiles in Babylon # 1:1–3 Or “in the land of the Chaldeans,” that is, the land of Babylonia. The Chaldeans were an Aramean people group assimilated into Babylonia. Ezekiel saw his visions in Babylon, perhaps near the place of the ruins of the Tower of Babel. In the place of man’s greatest rebellion and where languages divided the human race, Ezekiel saw the glory of God. by the River Chebar. # 1:1–3 Chebar has been identified with the river Habor, the Chaboras, or modern Khabur, which flows into the Euphrates at Circesium. The community of exiles was apparently known as Tel Abib (see 3:15). The word chebar means “powerful,” “many,” or “strong.” This river indicates that Babylon was strong and powerful. The tide of this fallen world system is indeed strong and powerful, taking many away from the knowledge of God. But there is another river in Ezekiel, the River of God (see ch. 47) that brings the life-giving knowledge of God to the earth. One river keeps people in captivity; the other river brings life and freedom. One day when I was thirty, # 1:1–3 Or literally “in the thirtieth year.” There is much debate among scholars over what was the “thirtieth year.” Was it the thirtieth year from the time when Hilkiah the high priest found the book of the law in the temple (see 2 Kings 22:8)? Was it during the thirtieth Jubilee of Jewish history? The church father Origen and others argue that the vision came to Ezekiel when he was thirty years old (for a summary of opinions, see Julius A. Bewer, “The Text of Ezekiel 1:1–3,” The American Journal of Semitic Languages and Literatures 50, no. 2 [Jan. 1934]: 96–101). Regardless, the number thirty is especially important biblically; it is the number of full maturity. When a descendant of Aaron turned thirty, he was then eligible to become a priest. Both Jesus and John the Baptizer began their ministries when they were thirty. Joseph, who is perhaps the clearest type of Jesus in the Old Testament, came to stand before Pharaoh at thirty years of age (see Gen. 41:46). Ezekiel likely was disappointed he could not serve Yahweh as his priest, for there was no more temple worship. Instead, Yahweh chose Ezekiel to be his prophet in the year he would have qualified to be a priest. In a sense, Ezekiel became like a “high priest” to the exiles. A high priest was forbidden to mourn publicly the death of his wife (see Lev. 21:1–4; Ezek. 24:16). the heavens opened before my eyes, and I saw visions of God! It happened on the fifth day of the fourth month during the fifth year of King Jehoiachin’s exile. # 1:1–3 Scholars surmise that this date was July 31, 593 BC. So, we can conclude that Ezekiel was twenty-five years old when he went into captivity and thirty years old when he experienced this vision. Numbers 4:2–3 tells us that priests began their ministry at the age of thirty; however, Num. 8:24 says that the Levites began to serve as apprentices at the age of twenty-five. They needed to be trained and taught for five years prior to entering the priesthood. Even in captivity, God’s grace trained Ezekiel so that he would be a prophet-priest before God and people. It was then that the word of Yahweh was powerfully revealed to me, # 1:1–3 This Hebrew clause begins with the double verb hayo haya in the form of an infinitive absolute. This verb form ordinarily carries the force of a greater intensity, a greater, more strengthened sense of meaning. This statement makes very clear that what is about to be revealed to Ezekiel is of the utmost importance. So a viable translation could be: “the word of Yahweh came with power” to Ezekiel. The Hebraic way of thinking considers the word of Yahweh to possess life itself and was to be looked upon almost as an entity apart from God. That Word has now become a Man (see John 1:1–14). Yahweh did not actually speak to Ezekiel until Ezek. 2:1. and I felt the mighty hand of Yahweh come upon me! # 1:1–3 This is translated from a Hebrew phrase used seven times by Ezekiel to indicate prophetic ecstasy. See 3:14, 22; 8:1; 33:22; 37:1; 40:1. It is likely that Ezekiel went into an ecstatic trance. The “hand of Yahweh” is an idiom for the power and presence of God overwhelming the prophet.
The Glory Storm
4As I looked into the spirit realm, # 1:4 There is no doubt that Ezekiel’s ecstatic vision was a glimpse into the eternal realm and is not meant to be interpreted only literally. I saw a fierce whirlwind and a massive cloud coming toward me from the north. # 1:4 In Hebraic thought, the north is the dwelling place of Yahweh. The fact that the stormy wind came from the north means that it came from God. This intense wind is a picture of the Spirit of God (see Acts 2:1–4). God was in the stormy wind. The Hebrew word for “north” is zaphon, which comes from the verb meaning “to hide.” See Job 37:22; Ps. 48:2; Isa. 14:13 and footnote. Looking to the north would have been the other side of the “river of long ago.” The One greater than Ezekiel, Jesus, also saw the heavens open at the Jordan River when he was thirty (see Luke 3:21–38). Within the approaching cloud I saw raging flames of fire—flames enfolding themselves in flames! # 1:4 This is the same self-replenishing flame that Moses saw before the sacred shrub. This is the all-consuming fire of Yahweh. The wind, glory cloud, and fire were all manifestations of the God of Pentecost. And outlining the glory cloud was a radiant light. # 1:4 Ezekiel was witnessing the phenomenon of the glory cloud of God, the Shekinah, which envelopes God himself coming to the earth (see Ps. 104:3–4; Isa. 19:1). God was in the blowing wind and in the overshadowing cloud. Moses stayed in this cloud of glory for forty days (see Ex. 24:15–18); perhaps Ezekiel did too. And in the center of the flashing fire, I saw a substance of blinding brilliance with the appearance # 1:4 Or “eye.” Ezekiel uses this Hebrew word five times in ch. 1 (vv. 4, 7, 16, 22, 27). Why not use the usual word for “like” or “appearance”? Because the eye conveys more than the concept of “something like.” The eye speaks of clear vision and of the twinkling or sparkling of the eye. of electrum. # 1:4 Although the word electrum is not frequently used today, it is, in fact, the best description of what Ezekiel saw. Electrum is the fusion of gold (a symbol of deity) and silver (a symbol of redemption) into a bright metal alloy. The Hebrew word for “electrum” is chashmal and means “sparkling.”
The Four Living Creatures
5And I also # 1:5 This encounter of the glory released a wind, a cloud, a fire, electrum, and the living creatures. saw standing in the middle of the storm what seemed # 1:5 Fifteen times in ch. 1, Ezekiel uses terms to show that the vision was supernatural and not ordinary. There were something like four living creatures or literally “four animals.” However, he later identified them as a class or rank of “cherubim” (10:1). He described this experience as “visions of God” (1:1–3), so it is possible to see in the four living creatures four expressions of God or four expressions of the likeness of Jesus Christ. Each one had the appearance of “a man.” In the face of the living creatures, we see Jesus Christ (see 2 Cor. 4:3–7) and his image coming forth in us. to be four creatures, each with the appearance of a man. # 1:5 This is the Hebrew word adam. See also v. 8. The church appears on earth as a “new creation man.” They looked like this: 6Each had four faces, and each had four wings. # 1:6 See Isa. 6:2. The number four signifies creation, full extent, and dominion (four corners of the earth, four winds, four rivers in Eden) and is found twelve times in this chapter. Observing the four living creatures and their activities, we learn something of what it means to do God’s will on earth as it is in heaven. According to Num. 15:37–40, every Israelite was to have four wings (corners) on his garment, into which a blue thread was woven. These garment-wings (tassels interwoven with blue, the color of the sky/heaven) suggest that every Israelite was to be like a cherub, living in the holiness of God, which surrounds him in heaven. 7Their legs were straight, # 1:7 This is possibly a metaphor for their resolute purpose that did not vary or change or bend. but they had hooves # 1:7 As the hooves of a calf are separated, so we are to have “separated feet” in our walk in Christ and walk separated from the world. We live separated from sin so that we can live separated unto God. See 2 Cor. 6:14–18; 7:1. like calves. # 1:7 See Mal. 4:2. Their hooves were bright and glistening like polished brass. # 1:7 Believers who live and preach the gospel have beautiful feet, bright and glistening (see Isa. 52:7; Rom. 10:15). Brass is a consistent biblical symbol for judgment. See 1 Cor. 11:31; 1 Peter 4:17. Jesus’ feet are like gleaming metal (see Rev. 1:15). We need the fire of God in our walk with Christ. 8All four of them had faces and wings, and each of the supernatural beings had a pair of human hands under its wings. # 1:8 The hands under the wings suggest that the work of our hands must be under the wings, or under the anointing of, God. Moses’ hand and God’s hand parted the Red Sea (see Ex. 14:21). Hands under wings also speaks of a divine partnership with man. God will use our hands to heal the sick and to help the poor (see Mark 16:20). God anoints our hands for service. There were hands on all four sides of the living creatures. 9They joined one another with their wings, forming a square. When they moved forward in whatever direction, they went together as a group, without turning their bodies.
10And all four beings had four faces: a human face in front, # 1:10 From the beginning, the earliest writings of our church fathers taught that the four living creatures represent the four gospels, including the writings of Irenaeus, Epiphanius of Salamis, Jerome, Gregory the Great, Hippolytus, Augustine, and others. The faces of the living creatures are mentioned eleven times in this chapter. The face of a man suggests human compassion and understanding for others (see Rom. 12:15). From whichever direction a person looked at the group of the living creatures, it was the human face looking at them. And it was the human face that was facing the direction in which the whole group went (Ezek. 1:9). Luke’s Gospel highlights Jesus’ compassionate humanity and is the parallel to the human face here. a lion’s # 1:10 The face of a lion suggests kingship, strength, and fearless boldness in the face of obstacles and opposition (see Prov. 28:1). Matthew’s Gospel brings before us the kingly role of Jesus, the Messiah. The lion’s face is seen in the Lion of Judah’s tribe. When you look past the frail humanity of others and choose not to be offended, you imitate the lion’s face. face to the right, an ox’s # 1:10 The face of an ox suggests patient, enduring service, even in weariness (see 2 Cor. 11:27). An ox goes to work when called upon, whether it feels like it or not. Mark’s Gospel presents the Son of Man as the servant of God and one who humbly served humanity. The ox’s face is seen in the servant of Yahweh who carries our burdens. face to the left, and an eagle’s # 1:10 The face of an eagle suggests living in a high spiritual place, able to soar above the things of the world (see Isa. 40:31). John’s Gospel presents the eagle of eternity, one who came from above and ascended on high. An eagle’s face is seen in Jesus, the heavenly Man. Each creature (animal) is a “king.” The eagle is the king of birds. The ox is the king of domesticated animals. The lion is the king of the beasts. And man is the king of creation, made in the image and likeness of God. These four living creatures can be seen in two dimensions. First, as pointing to Jesus Christ, King of kings, and second, as the body of Christ on earth, the new creation man (see 2 Cor. 5:17). face in the back. 11Their wings # 1:11 As translated from some ancient translations, including the Septuagint. The Hebrew is “Their faces, their wings.” were divided into two pairs; one pair was extended upward so that each one touched the wingtips of the one next to it, # 1:11 This is a display of perfect unity. See John 17:18–23; 1 Cor. 1:10; 12:12; Eph. 4:3–4. The four gospels are also joined in perfect unity. and the other pair covered its body. # 1:11 Two wings raised up in worship in unity with the others (wingtips touching) and two wings covering themselves in humility and service. 12And each one moved straight forward, moving where the Spirit directed them, # 1:12 See Rom. 8:14. Ezekiel was also taken and directed by the Spirit (see Ezek. 8:3). and they did not turn as they moved.
13These living creatures looked like burning coals of fire, like blazing torches. Flames flashed back and forth between the creatures. The light was blinding, and lightning was flashing out of it. 14And the living creatures kept disappearing and reappearing like shooting stars. # 1:14 The Hebrew meaning of habazaq is uncertain. One suggested meaning of the root word bazaq is “lightning.” The implication is that the living creatures sped back and forth similar to lightning flashes.
Wheels within Wheels
15As I observed the four-faced creatures, I saw four shining wheels standing on the ground beside each of them. # 1:15 As translated from some ancient translations. The literal Hebrew is “beside the creatures with four faces.” 16All four wheels looked entirely alike, glittering like sparkling jewels. # 1:16 Or “topaz” or “beryl.” Most beryl crystals are golden-green, but some are a very dark green or blue-green. See Ex. 24:9–10; Dan. 10:5–6; Rev. 4:2–3. Each appeared to have another wheel inside it. # 1:16 Or “a wheel intersecting a wheel,” or “a second wheel that cut through the middle of it,” or possibly “a smaller wheel inside it.” See Dan. 7:9. It appears, however, that the wheel inside a wheel forms something like a gyroscope. The Hebrew word for wheels is ophanim. Some Jewish scholars, 1 Enoch (71.7), and one Dead Sea Scroll (4Q405) state that the ophanim are angelic beings encircling the throne of God, along with cherubim and seraphim. Both Jerome and Gregory the Great interpreted the wheel inside a wheel as the New Testament spinning inside the Old (see Fathers of the Church: A New Translation, vol. 48 [Catholic University of America Press, 1947], 75 and The Homilies of St. Gregory the Great on the Book of Ezekiel [Etna, CA: Center for Traditionalist Orthodox Studies, 1990], 61). The motivating power of the living creatures was in the wheels. The power of the life of the believer is Christ in us. The wheel inside a wheel can be a metaphor for Christ in us, a divine wheel inside a wheel, even as the Father was a wheel inside Christ. These wheels can represent many things, but they surely speak of God’s power, holiness, and glory. 17And the wheels were able to go in any direction the living creatures faced without turning to change direction. 18The circumference of the rims seemed enormous, breathtaking in size, and all four rims were full of eyes # 1:18 “Full of eyes” means they can see with perfect revelation in all directions. The living creatures that Ezekiel saw were the same that John saw (see Rev. 4:6–7). Ezekiel saw the creatures with four wings and two hands, and John saw them with six wings. The hands had become wings (see Rev. 4:8). all the way around. 19Regardless of the direction the living creatures moved, the wheels moved with them, and when the living creatures levitated off the ground, the wheels levitated also. 20And the spirit in the living creatures was also in the wheels, and wherever the spirit went, the creatures went. Wherever the spirit wanted to go, the creatures went there, and the wheels also rose and went with them. 21So every time the creatures moved, or halted, or levitated, the wheels did also because the spirit of the living creatures was in the wheels. # 1:21 The living creatures went before the chariot of God’s presence along with a windstorm, clouds, and fire. The creatures were not yoked to God’s chariot but went before it as the Spirit of God moved them. Ezekiel saw God’s chariot-throne.
The Chariot-Throne
22Suspended above the living creatures I saw something that looked like a platform # 1:22 Or “like a dome.” spread out above them. The platform was fearsome, transparent, and shining like sparkling glass. # 1:22 Or literally “like ice.” 23And under the platform were the four living creatures with wings outstretched and touching one another and each with a pair of wings covering its body. 24When they moved, I heard the awesome sound of their wings. It was like the noise of roaring rapids, # 1:24 See Rev. 1:10. like the voice of Shaddai, and like the sound of an army advancing! # 1:24 The sounds of the wings are revealed in three dimensions. The sound of roaring waters is the Holy Spirit. The thunderous voice of Shaddai is the word of God, and the sound of an advancing army symbolizes the people of God moving out under God’s leadership and power. And when the creatures stopped moving, they lowered their wings. # 1:24 The chariot of God is an altar. The four living creatures were like the horns of the altar at its four corners. Their wings are like the bronze shell of the altar. In the midst of them is the fire burning. By dropping their wings, they give Ezekiel access to the altar and the grace it provides, access only allowed to the priests. Today, we come to the altar of God, his throne of grace, and receive grace to strengthen us in our time of need (see Heb. 4:16). It was only when the wings were lowered that Ezekiel could hear and receive the word of Yahweh. 25Then, as they stood still, I heard someone speaking from above the platform over their heads.
26High on the platform over their heads, I saw something that looked like a beautiful throne made of sapphire. # 1:26 Or “lapis lazuli,” a deep blue stone with golden flecks. The sapphire stone on the high priest’s breastplate was engraved with the name Simeon, which means “he who hears and obeys.” And high above on the throne was one who had the form of a man.
27I saw what appeared to be his waist upward, and it was bright and dazzling metal; and from what appeared to be his waist downward, I saw what looked like flames of fire, giving off a brilliant light all around. # 1:27 The divided likeness of a man is possibly a hint of the two natures of Jesus Christ, both human and divine. 28The radiance of the light encircling the throne had in it every color of the rainbow like on the day of a downpour. # 1:28 The rainbow is a consistent emblem of mercy. This fearful vision of God’s glory had encircling it the beautiful mercy of God. God always looks at his people through the rainbow of covenant-mercy. See Gen. 9:13–16; Rev. 4:3; 10:1. This was the appearance of the glory of Yahweh! And when I saw this, I fell on my face. Then, I heard the voice of someone speaking to me.
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Learn More About The Passion TranslationEzekiel 1
1
The Heavens Open before Ezekiel
# 1:1–3 Ezekiel 1–7 is the first panel (A) in the chiastic parallel structure in Ezekiel. The overarching theme of these first seven chapters is the desecration of the land and temple. The corresponding parallel panel (A1) is found in chs. 45–48, with the theme of the renewal of historical land boundaries in the vision of land renewal. In particular, 1:1–28 contains the vision of the heavenly throne room, which is in direct parallel with the final panel section in 48:8–35, containing a visionary description of the sacred city, the dwelling place of Yahweh. 1-3I am Ezekiel # 1:1–3 Ezekiel means “God strengthens.” Indeed, Ezekiel lived up to his name and strengthened and comforted the Hebrew exiles in Babylon. the son of Buzi, # 1:1–3 Buzi means “contempt.” God can strengthen even a child of contempt and make him into a mighty voice for God. a priest. I was living among the Jewish exiles in Babylon # 1:1–3 Or “in the land of the Chaldeans,” that is, the land of Babylonia. The Chaldeans were an Aramean people group assimilated into Babylonia. Ezekiel saw his visions in Babylon, perhaps near the place of the ruins of the Tower of Babel. In the place of man’s greatest rebellion and where languages divided the human race, Ezekiel saw the glory of God. by the River Chebar. # 1:1–3 Chebar has been identified with the river Habor, the Chaboras, or modern Khabur, which flows into the Euphrates at Circesium. The community of exiles was apparently known as Tel Abib (see 3:15). The word chebar means “powerful,” “many,” or “strong.” This river indicates that Babylon was strong and powerful. The tide of this fallen world system is indeed strong and powerful, taking many away from the knowledge of God. But there is another river in Ezekiel, the River of God (see ch. 47) that brings the life-giving knowledge of God to the earth. One river keeps people in captivity; the other river brings life and freedom. One day when I was thirty, # 1:1–3 Or literally “in the thirtieth year.” There is much debate among scholars over what was the “thirtieth year.” Was it the thirtieth year from the time when Hilkiah the high priest found the book of the law in the temple (see 2 Kings 22:8)? Was it during the thirtieth Jubilee of Jewish history? The church father Origen and others argue that the vision came to Ezekiel when he was thirty years old (for a summary of opinions, see Julius A. Bewer, “The Text of Ezekiel 1:1–3,” The American Journal of Semitic Languages and Literatures 50, no. 2 [Jan. 1934]: 96–101). Regardless, the number thirty is especially important biblically; it is the number of full maturity. When a descendant of Aaron turned thirty, he was then eligible to become a priest. Both Jesus and John the Baptizer began their ministries when they were thirty. Joseph, who is perhaps the clearest type of Jesus in the Old Testament, came to stand before Pharaoh at thirty years of age (see Gen. 41:46). Ezekiel likely was disappointed he could not serve Yahweh as his priest, for there was no more temple worship. Instead, Yahweh chose Ezekiel to be his prophet in the year he would have qualified to be a priest. In a sense, Ezekiel became like a “high priest” to the exiles. A high priest was forbidden to mourn publicly the death of his wife (see Lev. 21:1–4; Ezek. 24:16). the heavens opened before my eyes, and I saw visions of God! It happened on the fifth day of the fourth month during the fifth year of King Jehoiachin’s exile. # 1:1–3 Scholars surmise that this date was July 31, 593 BC. So, we can conclude that Ezekiel was twenty-five years old when he went into captivity and thirty years old when he experienced this vision. Numbers 4:2–3 tells us that priests began their ministry at the age of thirty; however, Num. 8:24 says that the Levites began to serve as apprentices at the age of twenty-five. They needed to be trained and taught for five years prior to entering the priesthood. Even in captivity, God’s grace trained Ezekiel so that he would be a prophet-priest before God and people. It was then that the word of Yahweh was powerfully revealed to me, # 1:1–3 This Hebrew clause begins with the double verb hayo haya in the form of an infinitive absolute. This verb form ordinarily carries the force of a greater intensity, a greater, more strengthened sense of meaning. This statement makes very clear that what is about to be revealed to Ezekiel is of the utmost importance. So a viable translation could be: “the word of Yahweh came with power” to Ezekiel. The Hebraic way of thinking considers the word of Yahweh to possess life itself and was to be looked upon almost as an entity apart from God. That Word has now become a Man (see John 1:1–14). Yahweh did not actually speak to Ezekiel until Ezek. 2:1. and I felt the mighty hand of Yahweh come upon me! # 1:1–3 This is translated from a Hebrew phrase used seven times by Ezekiel to indicate prophetic ecstasy. See 3:14, 22; 8:1; 33:22; 37:1; 40:1. It is likely that Ezekiel went into an ecstatic trance. The “hand of Yahweh” is an idiom for the power and presence of God overwhelming the prophet.
The Glory Storm
4As I looked into the spirit realm, # 1:4 There is no doubt that Ezekiel’s ecstatic vision was a glimpse into the eternal realm and is not meant to be interpreted only literally. I saw a fierce whirlwind and a massive cloud coming toward me from the north. # 1:4 In Hebraic thought, the north is the dwelling place of Yahweh. The fact that the stormy wind came from the north means that it came from God. This intense wind is a picture of the Spirit of God (see Acts 2:1–4). God was in the stormy wind. The Hebrew word for “north” is zaphon, which comes from the verb meaning “to hide.” See Job 37:22; Ps. 48:2; Isa. 14:13 and footnote. Looking to the north would have been the other side of the “river of long ago.” The One greater than Ezekiel, Jesus, also saw the heavens open at the Jordan River when he was thirty (see Luke 3:21–38). Within the approaching cloud I saw raging flames of fire—flames enfolding themselves in flames! # 1:4 This is the same self-replenishing flame that Moses saw before the sacred shrub. This is the all-consuming fire of Yahweh. The wind, glory cloud, and fire were all manifestations of the God of Pentecost. And outlining the glory cloud was a radiant light. # 1:4 Ezekiel was witnessing the phenomenon of the glory cloud of God, the Shekinah, which envelopes God himself coming to the earth (see Ps. 104:3–4; Isa. 19:1). God was in the blowing wind and in the overshadowing cloud. Moses stayed in this cloud of glory for forty days (see Ex. 24:15–18); perhaps Ezekiel did too. And in the center of the flashing fire, I saw a substance of blinding brilliance with the appearance # 1:4 Or “eye.” Ezekiel uses this Hebrew word five times in ch. 1 (vv. 4, 7, 16, 22, 27). Why not use the usual word for “like” or “appearance”? Because the eye conveys more than the concept of “something like.” The eye speaks of clear vision and of the twinkling or sparkling of the eye. of electrum. # 1:4 Although the word electrum is not frequently used today, it is, in fact, the best description of what Ezekiel saw. Electrum is the fusion of gold (a symbol of deity) and silver (a symbol of redemption) into a bright metal alloy. The Hebrew word for “electrum” is chashmal and means “sparkling.”
The Four Living Creatures
5And I also # 1:5 This encounter of the glory released a wind, a cloud, a fire, electrum, and the living creatures. saw standing in the middle of the storm what seemed # 1:5 Fifteen times in ch. 1, Ezekiel uses terms to show that the vision was supernatural and not ordinary. There were something like four living creatures or literally “four animals.” However, he later identified them as a class or rank of “cherubim” (10:1). He described this experience as “visions of God” (1:1–3), so it is possible to see in the four living creatures four expressions of God or four expressions of the likeness of Jesus Christ. Each one had the appearance of “a man.” In the face of the living creatures, we see Jesus Christ (see 2 Cor. 4:3–7) and his image coming forth in us. to be four creatures, each with the appearance of a man. # 1:5 This is the Hebrew word adam. See also v. 8. The church appears on earth as a “new creation man.” They looked like this: 6Each had four faces, and each had four wings. # 1:6 See Isa. 6:2. The number four signifies creation, full extent, and dominion (four corners of the earth, four winds, four rivers in Eden) and is found twelve times in this chapter. Observing the four living creatures and their activities, we learn something of what it means to do God’s will on earth as it is in heaven. According to Num. 15:37–40, every Israelite was to have four wings (corners) on his garment, into which a blue thread was woven. These garment-wings (tassels interwoven with blue, the color of the sky/heaven) suggest that every Israelite was to be like a cherub, living in the holiness of God, which surrounds him in heaven. 7Their legs were straight, # 1:7 This is possibly a metaphor for their resolute purpose that did not vary or change or bend. but they had hooves # 1:7 As the hooves of a calf are separated, so we are to have “separated feet” in our walk in Christ and walk separated from the world. We live separated from sin so that we can live separated unto God. See 2 Cor. 6:14–18; 7:1. like calves. # 1:7 See Mal. 4:2. Their hooves were bright and glistening like polished brass. # 1:7 Believers who live and preach the gospel have beautiful feet, bright and glistening (see Isa. 52:7; Rom. 10:15). Brass is a consistent biblical symbol for judgment. See 1 Cor. 11:31; 1 Peter 4:17. Jesus’ feet are like gleaming metal (see Rev. 1:15). We need the fire of God in our walk with Christ. 8All four of them had faces and wings, and each of the supernatural beings had a pair of human hands under its wings. # 1:8 The hands under the wings suggest that the work of our hands must be under the wings, or under the anointing of, God. Moses’ hand and God’s hand parted the Red Sea (see Ex. 14:21). Hands under wings also speaks of a divine partnership with man. God will use our hands to heal the sick and to help the poor (see Mark 16:20). God anoints our hands for service. There were hands on all four sides of the living creatures. 9They joined one another with their wings, forming a square. When they moved forward in whatever direction, they went together as a group, without turning their bodies.
10And all four beings had four faces: a human face in front, # 1:10 From the beginning, the earliest writings of our church fathers taught that the four living creatures represent the four gospels, including the writings of Irenaeus, Epiphanius of Salamis, Jerome, Gregory the Great, Hippolytus, Augustine, and others. The faces of the living creatures are mentioned eleven times in this chapter. The face of a man suggests human compassion and understanding for others (see Rom. 12:15). From whichever direction a person looked at the group of the living creatures, it was the human face looking at them. And it was the human face that was facing the direction in which the whole group went (Ezek. 1:9). Luke’s Gospel highlights Jesus’ compassionate humanity and is the parallel to the human face here. a lion’s # 1:10 The face of a lion suggests kingship, strength, and fearless boldness in the face of obstacles and opposition (see Prov. 28:1). Matthew’s Gospel brings before us the kingly role of Jesus, the Messiah. The lion’s face is seen in the Lion of Judah’s tribe. When you look past the frail humanity of others and choose not to be offended, you imitate the lion’s face. face to the right, an ox’s # 1:10 The face of an ox suggests patient, enduring service, even in weariness (see 2 Cor. 11:27). An ox goes to work when called upon, whether it feels like it or not. Mark’s Gospel presents the Son of Man as the servant of God and one who humbly served humanity. The ox’s face is seen in the servant of Yahweh who carries our burdens. face to the left, and an eagle’s # 1:10 The face of an eagle suggests living in a high spiritual place, able to soar above the things of the world (see Isa. 40:31). John’s Gospel presents the eagle of eternity, one who came from above and ascended on high. An eagle’s face is seen in Jesus, the heavenly Man. Each creature (animal) is a “king.” The eagle is the king of birds. The ox is the king of domesticated animals. The lion is the king of the beasts. And man is the king of creation, made in the image and likeness of God. These four living creatures can be seen in two dimensions. First, as pointing to Jesus Christ, King of kings, and second, as the body of Christ on earth, the new creation man (see 2 Cor. 5:17). face in the back. 11Their wings # 1:11 As translated from some ancient translations, including the Septuagint. The Hebrew is “Their faces, their wings.” were divided into two pairs; one pair was extended upward so that each one touched the wingtips of the one next to it, # 1:11 This is a display of perfect unity. See John 17:18–23; 1 Cor. 1:10; 12:12; Eph. 4:3–4. The four gospels are also joined in perfect unity. and the other pair covered its body. # 1:11 Two wings raised up in worship in unity with the others (wingtips touching) and two wings covering themselves in humility and service. 12And each one moved straight forward, moving where the Spirit directed them, # 1:12 See Rom. 8:14. Ezekiel was also taken and directed by the Spirit (see Ezek. 8:3). and they did not turn as they moved.
13These living creatures looked like burning coals of fire, like blazing torches. Flames flashed back and forth between the creatures. The light was blinding, and lightning was flashing out of it. 14And the living creatures kept disappearing and reappearing like shooting stars. # 1:14 The Hebrew meaning of habazaq is uncertain. One suggested meaning of the root word bazaq is “lightning.” The implication is that the living creatures sped back and forth similar to lightning flashes.
Wheels within Wheels
15As I observed the four-faced creatures, I saw four shining wheels standing on the ground beside each of them. # 1:15 As translated from some ancient translations. The literal Hebrew is “beside the creatures with four faces.” 16All four wheels looked entirely alike, glittering like sparkling jewels. # 1:16 Or “topaz” or “beryl.” Most beryl crystals are golden-green, but some are a very dark green or blue-green. See Ex. 24:9–10; Dan. 10:5–6; Rev. 4:2–3. Each appeared to have another wheel inside it. # 1:16 Or “a wheel intersecting a wheel,” or “a second wheel that cut through the middle of it,” or possibly “a smaller wheel inside it.” See Dan. 7:9. It appears, however, that the wheel inside a wheel forms something like a gyroscope. The Hebrew word for wheels is ophanim. Some Jewish scholars, 1 Enoch (71.7), and one Dead Sea Scroll (4Q405) state that the ophanim are angelic beings encircling the throne of God, along with cherubim and seraphim. Both Jerome and Gregory the Great interpreted the wheel inside a wheel as the New Testament spinning inside the Old (see Fathers of the Church: A New Translation, vol. 48 [Catholic University of America Press, 1947], 75 and The Homilies of St. Gregory the Great on the Book of Ezekiel [Etna, CA: Center for Traditionalist Orthodox Studies, 1990], 61). The motivating power of the living creatures was in the wheels. The power of the life of the believer is Christ in us. The wheel inside a wheel can be a metaphor for Christ in us, a divine wheel inside a wheel, even as the Father was a wheel inside Christ. These wheels can represent many things, but they surely speak of God’s power, holiness, and glory. 17And the wheels were able to go in any direction the living creatures faced without turning to change direction. 18The circumference of the rims seemed enormous, breathtaking in size, and all four rims were full of eyes # 1:18 “Full of eyes” means they can see with perfect revelation in all directions. The living creatures that Ezekiel saw were the same that John saw (see Rev. 4:6–7). Ezekiel saw the creatures with four wings and two hands, and John saw them with six wings. The hands had become wings (see Rev. 4:8). all the way around. 19Regardless of the direction the living creatures moved, the wheels moved with them, and when the living creatures levitated off the ground, the wheels levitated also. 20And the spirit in the living creatures was also in the wheels, and wherever the spirit went, the creatures went. Wherever the spirit wanted to go, the creatures went there, and the wheels also rose and went with them. 21So every time the creatures moved, or halted, or levitated, the wheels did also because the spirit of the living creatures was in the wheels. # 1:21 The living creatures went before the chariot of God’s presence along with a windstorm, clouds, and fire. The creatures were not yoked to God’s chariot but went before it as the Spirit of God moved them. Ezekiel saw God’s chariot-throne.
The Chariot-Throne
22Suspended above the living creatures I saw something that looked like a platform # 1:22 Or “like a dome.” spread out above them. The platform was fearsome, transparent, and shining like sparkling glass. # 1:22 Or literally “like ice.” 23And under the platform were the four living creatures with wings outstretched and touching one another and each with a pair of wings covering its body. 24When they moved, I heard the awesome sound of their wings. It was like the noise of roaring rapids, # 1:24 See Rev. 1:10. like the voice of Shaddai, and like the sound of an army advancing! # 1:24 The sounds of the wings are revealed in three dimensions. The sound of roaring waters is the Holy Spirit. The thunderous voice of Shaddai is the word of God, and the sound of an advancing army symbolizes the people of God moving out under God’s leadership and power. And when the creatures stopped moving, they lowered their wings. # 1:24 The chariot of God is an altar. The four living creatures were like the horns of the altar at its four corners. Their wings are like the bronze shell of the altar. In the midst of them is the fire burning. By dropping their wings, they give Ezekiel access to the altar and the grace it provides, access only allowed to the priests. Today, we come to the altar of God, his throne of grace, and receive grace to strengthen us in our time of need (see Heb. 4:16). It was only when the wings were lowered that Ezekiel could hear and receive the word of Yahweh. 25Then, as they stood still, I heard someone speaking from above the platform over their heads.
26High on the platform over their heads, I saw something that looked like a beautiful throne made of sapphire. # 1:26 Or “lapis lazuli,” a deep blue stone with golden flecks. The sapphire stone on the high priest’s breastplate was engraved with the name Simeon, which means “he who hears and obeys.” And high above on the throne was one who had the form of a man.
27I saw what appeared to be his waist upward, and it was bright and dazzling metal; and from what appeared to be his waist downward, I saw what looked like flames of fire, giving off a brilliant light all around. # 1:27 The divided likeness of a man is possibly a hint of the two natures of Jesus Christ, both human and divine. 28The radiance of the light encircling the throne had in it every color of the rainbow like on the day of a downpour. # 1:28 The rainbow is a consistent emblem of mercy. This fearful vision of God’s glory had encircling it the beautiful mercy of God. God always looks at his people through the rainbow of covenant-mercy. See Gen. 9:13–16; Rev. 4:3; 10:1. This was the appearance of the glory of Yahweh! And when I saw this, I fell on my face. Then, I heard the voice of someone speaking to me.
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