A. The vision of God's glory ch. 1

"In chapter 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."⁴⁵

It is important to bear four principles of normal historical-grammatical hermeneutics in mind when interpreting visionary literature such as what we have in this chapter.

"1. Seek to understand the major idea presented through the vision and do not dwell on minutiae. This guideline is underscored in the second principle.

"2. Follow the divine interpretations normally accompanying the visions. These divine interpretations concentrate on the overall concept rather than on details.⁴⁶

"3. Be keenly aware of parallel passages and the harmony of Scripture, since the prophets normally sought to apply past revelations of God to their contemporary situations. The general prophetic message among the prophets is essentially the same.

"4. Use the same approach with the symbols and imagery of visionary literature as used with figurative language. Thus symbols and imagery are properly understood as figures and are not to be taken literally."⁴⁷

 1. The setting of the vision 1:1-3

"The setting of the Mesopotamian dream-visions--which occurred in both the Assyrian period and the Babylonian period . . . --consisted of four elements: (1) the date, (2) the place of reception, (3) the recipient, and (4) the circumstances. Ezekiel included all four aspects in his vision."⁴⁸

1:1 The book begins with an introductory formula that is typical of narrative literature: "Now it came about"(Heb. wayhi; cf. Josh. 1:1; Judg. 1:1; Ruth 1:1; 1 Sam. 1:1; Esth. 1:1; Jon. 1:1). Ezekiel is essentially a narrative that contains other types of literature.

Ezekiel dated his vision of God that follows as coming to him on the fifth day of the fourth month and in the thirtieth year. The thirtieth year evidently refers to the prophet's thirtieth year, when he was 30 years old.⁴⁹Frequently when someone recorded personal reminiscences he gave the person's age (cf. Gen. 8:13). Thirty was the age at which priests entered into their ministry in Israel (Num. 4:3. 23. 30, 39, 43; 1 Chron. 23:3), and Ezekiel was a priest (v. 3).

These visions came to Ezekiel while he was among the Jewish exiles who settled by the Chebar River in Babylonia. The Chebar River was a large, navigable canal that tied into the Euphrates River north and south of Babylon. It made a semicircular loop around Babylon.

Ezekiel saw the heavens opened, and he beheld the heavenly throne room of God (cf. Matt. 3:16; Mark 1:10; Luke 3:21; John 1:15; Acts 7:56; 10:11; Rev. 4:1; 19:11).⁵⁰

1:2-3 Evidently a later inspired scribe added the information in these verses to clarify exactly who Ezekiel was and when he saw this vision. King Jehoiachin's fifth year of exile was 593 B.C. Both Ezekiel and Jehoiachin went into captivity at the same time, in the second deportation of Judean prisoners in 597 B.C. This is the reference year from which all the prophecies in Ezekiel date.

Ezekiel was a priest as well as a prophet. His father was Buzi evidently of Zadok's branch of Aaron's family (cf. 1 Kings 1:32-35). As a priest, Ezekiel was familiar with the Mosaic Covenant and the priestly functions and paraphernalia of the temple, which becomes clear in this book. The Chaldeans were the rulers of the Babylonian Empire at the time of Israel's captivity.

The hand of the Lord that came upon Ezekiel is an anthropomorphism expressing the direct control and divine empowerment that Yahweh exercised over Ezekiel ("God strengthens") as He gave him these visions (3:14; cf. Isa. 25:10; 41:10, 20).

"The hand of the Lord"is always a metaphor for His power."⁵¹

"The word of the Lord came to Ezekiel"and "The hand of the Lord was upon him"are phrases that typically introduce revelations from God in this book (3:22; 8:1; 33:22; 37:1; 40:1; cf. 2 Kings 3:15). The hand reference especially distinguishes Ezekiel as being under the controlling influence of God's Spirit, compared to other prophets.⁵²Perhaps this was important in this book since Ezekiel's visions and actions have called his sanity into question.⁵³

"These three elements--vision [v. 1], word [v. 3}, and power (or hand) [v. 3]--appear pervasively in Ezekiel's descriptions of his call and of Yahweh's self-revelation. The vision is the abstract message itself, the word is its interpretation, and the power is the means by which the message is effectually communicated. For the hand of the Lord to come on the prophet is to assure him of the Lord's affirmation and enablement."⁵⁴

The "visions of God"referred to in 1:1 receive fuller exposition in 1:4-2:7. Likewise the "word of the LORD"in 1:3 gets more attention in 2:8-3:11 as does the "hand of the LORD,"also in 1:3, in 3:12-27.⁵⁵

 2. The vision proper 1:4-28

Ezekiel saw three things in this vision: living beings (vv. 4-14), wheels in motion (vv. 15-21), and a great expanse (vv. 22-28).