Eze 1:3 | KD | STEP | Ezekiel, יחזקאל (Ezekiel 1:3; 24:24), i.e., יחזק אל, God strengthens , ̓Ιεζεκιήλ (lxx and Book of Sirach, ch. 49:8), in the Vulgate Ezechiel , while Luther, after the example of the lxx, writes the name Hesekiel , was the son of Busi, of priestly descent, and was carried away captive into exile to Babylon in the year 599 b.c. - i.e., in the eleventh year before the destruction of Jerusalem - along with King Jehoiachin, the nobles of the kingdom, many priests, and the better class of the population of Jerusalem and of Judah ( ; ; cf. 2Ki 24:14.; ). He lived there in the northern part of Mesopotamia, on the banks of the Chaboras, married, and in his own house, amidst a colony of banished Jews, in a place called Tel-abib ( ; , ; ; ). In the fifth year of his banishment, i.e., 595 b.c., he was called to be a prophet of the Lord, and laboured in this official position, as may be shown, twenty-two years; for the latest of his prophecies is dated in the twenty-seventh year of his exile, i.e., 572 b.c. ( ). Regarding the other circumstances and events of his life, as also of his death, nothing is known. The apocryphal legends found in the Fathers and in the Rabbinical writings, to the effect that he was put to death by a prince of his own nation for rebuking his idolatry, and was buried in the tomb of Shem and Arphaxad, etc. (cf. Carpzov, Introd. ii. p. 203ff.), are without any historical value. So much alone is certain, that he ended his life among the exiles, where God had assigned him his sphere of labour, and did not, like his contemporary Daniel (comp. ; ), outlive the termination of the Captivity and the commencement of the redemption of Israel from Babylon, as his prophecies do not contain the slightest allusion to that effect. Ezekiel, like Daniel, is a prophet of the exile, but in a different fashion from the latter, who had been already carried away prisoner before him to Babylon on the first capture of Jerusalem by Nebuchadnezzar in the reign of Jehoiakim, and who lived there upwards of seventy years at the Babylonian and Medo-Persian court, and who held from time to time very important offices of State. Daniel was placed by God in this high position, which afforded him a view of the formation and evolution of the world-kingdom, in order that from this standpoint he might be enabled to see the development of the world-kingdoms in the struggle against the kingdom of God, and to predict the indestructible power and glory of the latter kingdom, which overcomes all the powers of the world. Ezekiel, on the other hand, was appointed a watcher over the exiled nation of Israel, and was in this capacity to continue the work of the earlier prophets, especially that of Jeremiah, with whom he in several ways associates himself in his prophecies; to preach to his contemporaries the judgment and salvation of God, in order to convert them to the Lord their God. - Rightly to understand his work as a prophet, the ripe fruit of which lies before us in his prophetic writings, we must not only keep in view the importance of the exile for the development of the kingdom of God, but also form a clear conception of the relations amidst which Ezekiel carried on his labours. What the Lord had caused to be announced by Moses to the tribes of Israel while they were yet standing on the borders of the Promised Land, and preparing to take possession of it, viz., that if they should persistently transgress His commands, He would not only chastise them with heavy punishments, but would finally drive them out of the land which they were about to occupy, and disperse them among all nations ( ; ) - this threatening, repeated by all the prophets after Moses, had been already executed by the Assyrians upon the ten tribes, who had revolted from the house of David, and was now in process of fulfilment by the Chaldeans upon the kingdom of Judah also. In the reign of Jehoiakim, Nebuchadnezzar, king of Babylon, for the first time invaded Judah, captured Jerusalem, made Jehoiakim tributary, and carried away to Babylon a number of Israelitish youths of noble birth and of the blood-royal, amongst whom was Daniel, along with a portion of the vessels of the temple, in order that these youths might be trained up for the service of his court ( ). With this invasion of the Chaldeans begin the seventy years of Chaldean servitude and exile in Babylon, predicted by Jeremiah. As Jehoiakim, so early as three years afterwards, revolted against Nebuchadnezzar, the latter, after a lengthened siege, took Jerusalem a second time, in the third month of the reign of Jehoiachin, and carried away into captivity to Babylon, along with the captive monarch and the members of his court, the nobles of Judah and Jerusalem, a great number of priests, warriors, carpenters, and smiths, leaving behind in the land only the meaner portion of the people, over whom he appointed as his vassal King Mattaniah, the uncle of the banished monarch, whose name he changed to Zedekiah (2Ki 24:10-17; ). By this removal of the heart and strength of the nation the power of the kingdom of Judah was broken; and although Nebuchadnezzar did not at that time destroy it, but still allowed it to remain as a subject kingdom under his sway, yet its existence could not be of any long duration. Judah had fallen too deeply to recognise in the calamities which she had suffered the chastening hand of her God, and to bow herself repentantly under His mighty arm. Instead of listening to the voice of the prophet Jeremiah, and bearing the Chaldean yoke in patience ( ), both monarch and people placed their trust in the assistance of Egypt, and Zedekiah broke the oath of fealty which he had sworn to the king of Babylon. To punish this perfidy, Nebuchadnezzar again marched against Jerusalem, and by the capture and burning of the city and temple in the eleventh year of Zedekiah’s reign put an end to the kingdom of Judah. Zedekiah, who had fled from the beleaguered city, was taken by the Chaldeans, and brought with his sons to Riblah into the presence of King Nebuchadnezzar, who first caused the sons of Zedekiah to be put to death before the eyes of their father; next, Zedekiah himself to be deprived of sight, and then commanded the blind monarch to be conducted in chains to Babylon (2 Kings 25:1-21; ). Many military officers and priests of rank were also put to death at Riblah; while those who had been taken prisoners at Jerusalem, along with the deserters and a great portion of the rest of the people, were led away into exile to Babylon (2 Kings 25:1-21; ). By this catastrophe the Old Testament theocracy lost its political existence; the covenant people were now driven out of their own land amongst the heathen, to bear the punishment of their obstinate apostasy from the Lord their God. Nevertheless this dispersion among the heathen was no entire rejection of Israel; it was merely a suspension , and not an annihilation , of the covenant of grace. Man’s unfaithfulness cannot destroy the faithfulness of God. “In spite of this terrible judgment, brought down upon them by the heaviest transgressions, Israel was, and remained,” - as Auberlen ( The Prophet Daniel , p. 27, 2nd ed.) well remarks - ”the chosen people, through whom God was still to carry out His intentions towards humanity. His gifts and calling may not be repented of” ( ). Even after the Babylonian exile the theocracy was not again restored; the covenant people did not after their return again recover their independence, but remained, with the exception of the short period when under the Maccabees they won for themselves their freedom, in constant dependence upon the heathen world-rulers, until, after the destruction of Jerusalem by the Romans, they were completely dispersed among all the nations of the earth. The kingdom of God, however, was not really to perish along with the external theocracy; it was only to pass into a new phase of development, which was intended to be the medium of transition towards its renewal and perfection in that kingdom of God which was to be founded by Christ. To pave the way to this end, and at the same time to serve as a witness to the exiles, that Israel, notwithstanding its dispersion among the heathen, still remained God’s people, the Lord raised up in Ezekiel, the son of a priest, a prophet of uncommon power and energy in the midst of the captives, “one who raised his voice aloud, like a trumpet, and showed to Israel its misdeeds - whose whole manifestation furnished the most powerful testimony that the Lord was still amongst His people; who was himself a temple of the Lord, before whom the visible temple, which yet remained standing for a short time at Jerusalem, sank back into its nothingness; a spiritual Samson, who seized with mighty arm the pillars of the idol temple, and dashed it to the ground; a powerful, gigantic nature, which was fitted by that very qualification to effectually subdue the Babylonian spirit of the time, which delighted in powerful, gigantic, and grotesque forms; standing alone, but equal to a hundred of the sons of the prophets” (Hengstenberg’s Christol . II. p. 531). The call of Ezekiel to the prophetic office took place in the fifth year of the reign of Zedekiah, in the fourth month of the year ( ), at a point of time when, amongst those who had remained behind in the land, as well as amongst those who had been carried to Babylon, the hope of the speedy downfall to the Babylonian monarchy, and of the return of the exiles to their native country, which was then to follow, was very strong, and was powerfully encouraged by the lying statements of false prophets; cf. Jer 29. In the same year and month prophesied Hananiah, a prophet from Gibeon, in the temple at Jerusalem, before the eyes of the priests and the whole people, saying that Jehovah would break the yoke of the king of Babylon, and within two years bring back to Jerusalem all the temple-vessels carried away by Nebuchadnezzar, as well as King Jechoniah and all the captives who had been brought to Babylon, -4. And the prophet Jeremiah, who with the word of the Lord rebuked and opposed those lying predictions and empty hopes, and foretold that the Babylonian servitude would be of long duration, was violently assailed and persecuted by the lying prophets, even by those of them who were to be found in Babylon; cf. ; -32. This delusion regarding the political condition of affairs, this spirit of resistance to the decree of the Lord, had seized not only upon the people, but also upon the nobles and the king, so that they formed and eagerly carried on conspiracies against the king of Babylon. The meeting of the kings of Edom, Moab, Ammon, Tyre, and Sidon, with Zedekiah in Jerusalem, had no other object than this ( ). The embassy, moreover, sent by Zedekiah to Babylon ( ), as well as his own journey thither in the fourth year of his reign ( ), were intended merely to deceive the king of Babylon, by assurances of devotion and fidelity, in order that the intended revolt might be carried out. But this baseless hope of a speedy liberation from the Babylonian yoke was ignominiously disappointed: in consequence of the treacherous rebellion of Zedekiah, Nebuchadnezzar, after a blockade and siege of a year and a half, captured Jerusalem, burnt the city and temple to the ground, and destroyed the kingdom of Judah. By this blow all the supports upon which the God-alienated nation had vainly relied were broken. The delusive statements of the false prophets had proved to be lies; the predictions of the Lord’s prophets, on the contrary, had been strikingly justified as divine truth. The destruction of Jerusalem, the burning of the temple, and the downfall of the kingdom, form accordingly a turning-point for the prophetic labours of Ezekiel. Hitherto, prior to the calamity, he had to announce to the people (animated with the hope of speedy liberation from exile) the judgment of the downfall of Jerusalem and Judah, although such preaching found little acceptance. The time, however, had now arrived when, in order to preserve from despair the nation languishing in exile, and given over to the scorn, contempt, and tyranny of the heathen, he was able to open up the sources of comfort by announcing that the Lord, in requital of the ignominy heaped upon His people, would overwhelm all the heathen nations with destruction, but that, if His people whom they had oppressed would repent and return to Him, He would again gather them out of their dispersion; would make of them a holy nation, walking in His commands and yielding Him a willing service; would conduct them back to their own land; would give them His servant David for a prince, and once more gloriously establish His kingdom. The collection of the prophecies placed together in this book, as forming a complete unity, falls into two main divisions: - I. Announcements of judgment upon Israel and the heathen nations, Ezekiel 1-32; II. Announcements of salvation for Israel, Ezekiel 33-48. Each of these main divisions is subdivided into two sections. The first, namely, contains the prophecies of judgment ( a ) upon Jerusalem and Israel, ; ( b ) upon the heathen nations, Ezekiel 25-32. The second main division contains ( c ) the predictions of the redemption and restoration of Israel, and the downfall of the heathen world-power, Ezekiel 33-39; ( d ) the prophetic picture of the re-formation and exaltation of the kingdom of God, Ezekiel 40-48; and the entire collection opens with the solemn dedication of Ezekiel to the prophetic office, Ezekiel 1:1-3:21. The prophecies of the first, third, and fourth parts are throughout arranged in chronological order; those of the second part - the threatenings predicted against the heathen nations - are disposed according to their actual subject-matter. This is attested by the chronological data in the superscriptions, and confirmed by the contents of the whole of the groups of prophecies in the first three parts. The first part contains the following chronological notices: the fifth year of the captivity of Jehoiachin ( ) as the time of Ezekiel’s call to the office of prophet, and of the first predictions regarding Jerusalem and Israel; then the sixth ( ), seventh ( ), and ninth years of the captivity of that monarch ( ). The second part contains the predictions against seven foreign nations, of which those against Tyre fall in the eleventh ( ), those against Egypt in the tenth ( ), twenty-seventh ( ), eleventh ( and ), and twelfth years of the exile. Of the two last parts, each contains only one chronological notice, namely, , the twelfth year of the captivity, i.e., one year after the destruction of Jerusalem; and , the twenty-fifth year of the captivity, or the fourteenth after the destruction of Jerusalem. The remaining prophecies, which bear at their head no note of time, connect themselves closely as to their contents with those which are furnished with chronological data, so that they belong to the same period with those. From this it appears that the prophecies of the first part wholly, those of the second part to a great extent, date before the destruction of Jerusalem; those of the third and fourth parts proceed from the time after this catastrophe. This chronological relationship is in favour of the view that the prophecies against foreign nations, Ezekiel 25-32, are not - as the majority of expositors suppose - to be assigned to the second, but rather to the first half of the book. This view is confirmed, on the one hand, by the contents of the prophecies, inasmuch as these, without an exception, announce only the downfall of the heathen nations and kingdoms, making no reference to the future forgiveness and conversion of the residue of these nations, and through this very peculiarity connect themselves closely with the prophecies of threatening against Israel in the first part; on the other hand, by the resemblance which exists between Ezekiel 30:1-20 and , compared with , and which leaves no doubt upon the point that Ezekiel 33:1-20 marks out to the prophet the task which was to occupy his attention after the destruction of Jerusalem, and consequently forms the introduction to the second half of his prophecies. - For further remarks upon the contents and subdivisions of the book, see the expositions in the introductory observations to the individual sections and chapters. Ezekiel’s style of prophetic representation has many peculiarities. In the first place, the clothing of symbol and allegory prevails in him to a greater degree than in all the other prophets; and his symbolism and allegory are not confined to general outlines and pictures, but elaborated in the minutest details, so as to present figures of a boldness surpassing reality, and ideal representations, which produce an impression of imposing grandeur and exuberant fulness. Even the simplest prophetic discourse is rich in imagery, and in bold, partly even strange, comparisons, and branches out into a copiousness which strives to exhaust the subject on all sides, in consequence of which many peculiar expressions and forms are repeated, rendering his language diffuse, and occasionally even clumsy. These peculiarities of his style of representation it has been attempted, on the one hand, to explain by the influence of the Babylonian spirit and taste upon the form of his prophecy; while others, again, would regard them as the result of a literary art, striving to supply the defect of prophetic spirit, and the failing power of the living word, by the aid of learning and an elaborate imitation of actual life. The supposed Babylonian spirit, however, in the forms of our prophet’s symbolism, has no existence. The assertion of Hävernick, that “the whole of these symbols has a colossal character, which points in many ways to those powerful impressions experienced by the prophet in a foreign land - Chaldea - and which here are grasped and given out again with a mighty and independent spirit,” remains yet to be proved. For the observation that these symbols, in reference to form and contents, resemble in many respects the symbols of his contemporary Daniel, is not sufficient for the purpose, and cannot in itself be accepted as the truth, by reference to the picture of the eagle, and the comparison of rich men to trees, cedars, in Ezekiel 17, because these pictures already occur in the older prophets, and lions as well as cedars are native in Palestine. Just as little are Babylonian impressions to be recognised in the vision of the field with the dead men’s bones, Ezekiel 37, and of the new temple, Ezekiel 40, so that there only remains the representation of the cherubim with four faces, in Ezekiel 1 and 10, which is peculiar to Ezekiel, as presumptive evidence of Chaldean influence. But if we leave out of account that the throne, upon which the Lord appears in human form, indisputably forms the central point of this vision, and this central point has no specific Babylonian impress, then the representation of the cherubim with faces of men, lions, oxen, and eagles, cannot be derived from the contemplation of the Assyrian or Chaldean sculptures of human figures with eagle heads and wings, or winged oxen with human heads, or sphinxes with bodies of animals and female heads, such as are found in the ruins of ancient Nineveh, inasmuch as the cherubim of Ezekiel were not pictures of oxen with lions’ manes, eagles’ wings, and human countenances furnished with horns - as W. Neumann has still portrayed them in his treatise upon the tabernacle - but had, according to Ezekiel, , the human form. There are indeed also found, among the Assyrian sculptures, winged human figures; but these Ezekiel had no reason to copy, because the cherubic images in human form, belonging toe Solomon’s temple, lay much nearer to his hand. The whole of Ezekiel’s symbolism is derived from the Israelitish sanctuary, and is an outcome of Old Testament ideas and views. As the picture of the idea temple in Ezekiel 40ff. is sketched according to the relations of Solomon’s temple, which was burnt by the Chaldeans, so the elements for the description of the majestic theophany, in Ezekiel 1 and 10, are contained in the throne of Jehovah, which was above the cherubim, who were over the covering of the ark of the covenant; and in the phenomena amid which was manifested the revelation of the divine glory at the establishment of the covenant on Sinai. On the basis of these facts, Isaiah had already represented to himself the appearance of the Lord, as a vision, in which he beholds Jehovah in the temple, sitting on a high and lofty throne, and, standing around the throne, seraphim with six wings, who began to sing, “Holy, holy” ( ). This symbolism we find modified in Ezekiel, so as to correspond with the aim of his vocation, and elaborated to a greater extent. The manner in which he works out this vision and other symbols certainly gives evidence of his capacity to describe, distinctly and attractively in words, what he had beheld in spirit; although the symbolism itself is, just as little as the vision, a mere product of poetic art, or the subjective framework of a lively fancy, without any real objective foundation; for it rests, in harmony with its contents and form, upon views which are spiritually real, i.e., produced by the Spirit of God in the soul of the prophet, in which the art of the author is reduced to a faithful and distinct reproduction of what had been seen in the spirit. It is only the abundance of pictures and metaphors, which is in this respect characteristic of Ezekiel, and which betrays a lively imagination, and many-sidedness of his knowledge. These qualities appear not merely in the sketch of the new temple ( ), but also in the description of the widespread commerce of Tyre (Ezekiel 27), and of the relations of Egypt (Ezekiel 29 and 31), as well as in the endeavours manifest in all his representations, - not merely in the symbolical descriptions and allegorical portraits (Ezekiel 16 and 23), but also in the simple discourses, in the rebukes of the current vices and sins, and in the threatenings of punishment and judgment, - to follow out the subject treated of into the most special details, to throw light upon it from all sides, to penetrate through it, and not to rest until he has exhausted it, and that without any effort, in so doing, to avoid repetitions. This style of representation, however, has its foundation not merely in the individuality of our prophet, but still more in the relations of his time, and in his attitude towards that generation to whom he had to announce the counsel and will of the Lord. As symbolism and the employment of parables, pictures, and proverbs is, in general, only a means for the purpose of presenting in an attractive light the truths to be delivered, and to strengthen by this attractiveness the impression made by speech and discourse, so also the copiousness and circumstantiality of the picture, and even the repetition of thoughts and expressions under new points of view, serve the same end. The people to whom Ezekiel was not to preach repentance, by announcing the divine judgment and salvation, was “a rebellious race, impudent and hard-hearted” ( , ; , etc.). If he was faithfully and conscientiously to discharge the office, laid upon him by the Lord, of a watcher over the house of Israel, he must not only punish with stern words, and in drastic fashion, the sins of the people, and distinctly paint before their eyes the horrors of the judgment, but he must also set forth, in a style palpable to the senses, that salvation which was to bloom forth for the repentant nation when the judgment was fulfilled. Closely connected with this is the other peculiarity of Ezekiel’s style of prophecy, namely, the marked prominence assigned to the divine origin and contents of his announcements, which distinctly appears in the standing form of address - ”Son of man” - with which God summons the prophet to speech and action; in the continual use of אדני יהוה; in the formulae כּה אמר יי' or נאם יי'; in the introduction to almost every discourse of God’s requirement to him to prophesy or to do this and that; and in the formula which recurs frequently in all the discourses - ”Ye shall know that I am Jehovah.” The standing address, “Son of man,” and the frequent call to speech and action, are likewise regarded by modern critics as a token of the failure of the prophetic spirit-power. Both phrases, however, could only be held to convey so much, if - in conformity with the view of Ewald, who, agreeably to the naturalistic representation of prophecy, assumes it to be a result of high poetic inspiration - they had been selected by Ezekiel of his own free choice, and employed with the intention of expressing the feeling of his own profound distance from God, and of imparting to himself courage to prophesy. If, on the contrary, according to the Scriptural conception of prophecy, God the Lord addressed Ezekiel as “son of man,” and called him, moreover, on each occasion to utter predictions, then the use of the God-given name, as well as the mention of the summons, as proceeding from God only, furnishes an evidence that Ezekiel does not, like the false prophets, utter the thoughts and inspirations of his own heart, but, in all that he says and does, acts under a divine commission and under divine inspiration, and serves to impress the rebellious nation more and more with the conviction that a prophet of the Lord is in their midst ( ; ), and that God had not departed with His Spirit from Israel, notwithstanding their banishment among the heathen. In favour of the correctness of this view of the expressions and phrases in question, there speak decisively the manner and fashion in which Ezekiel was called and consecrated to the prophetic office; not only the instruction which God communicates to him for the performance of his calling (Ezekiel 2:1-3:21), - and which, immediately upon the first act of his prophetic activity, He supplements to the effect of enjoining upon him dumbness or entire silence, only then permitting him to open his mouth to speak when He wishes to inspire him with a word to be addressed to the rebellious people ( ; cf. and ), - but also the theophany which inaugurated his call to the prophetic office (Ezekiel 1), which, as will appear to us in the course of the exposition, has unmistakeably the significance of an explanation of a reality, which will not be dissolved and annihilated with the dissolution of the kingdom of Judah, and the destruction of Jerusalem, and of the temple of that covenant of grace which Jehovah had concluded with Israel. It is usual, moreover, to quote, as a peculiarity of Ezekiel’s prophecies, the prominence given to his priestly descent and disposition, especially in the visions, Ezekiel 1, cf. Ezekiel 10, Ezekiel 8-11 and 40-48, and in the individual traits, as Eze 4:13., Eze 20:12., ; , etc. etc., which Ewald explains as “a result of the one-sided literary conception of antiquity according to mere books and traditions, as well as of the extreme prostration of spirit intensified by the long duration of the exile and bondage of the people;” while de Wette, Gesenius, and others would see in it an intellectual narrowness on the part of the prophet. The one view is as groundless and perverse as the other, because resting upon the superficial opinion that the copious descriptions of the sacred articles in the temple were sketched by Ezekiel only for the purpose of preserving for the future the elevating recollection of the better times of the past (Ewald). When we recognise, on the contrary the symbolical character of these descriptions, we may always say that for the portrayal of the conception of the theophany in Ezekiel 1 and 10, and of the picture of the temple in Ezekiel 40, no individual was so well fitted as a priest, familiar with the institutions of worship. In this symbolism, however, we may not venture to seek for the products of intellectual narrowness, or of sacerdotal ideas, but must rise to the conviction that God the Lord selected a priest, and no other, to be His prophet, and permitted him to behold the future of His kingdom on earth in the significant forms of the sanctuary at Jerusalem, because this form was the symbolical covering which presented the closest correspondence to the same. - Still less to the passages Eze 4:13., Eze 20:12., and others, in which stress is laid upon the ceremonial commands of the law, and where their violation is mentioned as a cause of the judgment that was breaking over Israel, furnish evidence of priestly one-sidedness or narrowness of spirit. Ezekiel takes up towards the Mosaic Law no other position than that which is taken by the older prophets. He finds impressed on the precepts, not only of the Moral, but also of the Ceremonial Law, divine thoughts, essential elements of the divine holiness, attesting itself in and to Israel; and penetrated by a sense of the everlasting importance of the whole law, he urges obedience to its commands. Even the close adherence to the Pentateuch is not at all peculiar to him, but is common to all the prophets, inasmuch as all, without exception, criticize and judge the life of the nation by the standard of the prescriptions in the Mosaic Law. Ezekiel, with his nearest predecessor Jeremiah, is in this respect only distinguished from the earlier prophets, that the verbal references to the Pentateuch in both occur with greater frequency, and receive a greater emphasis. But this has its ground not so much in the descent of both from a priestly family, as rather in the relations of their time, especially in the circumstance that the falling away of the nation from the law had become so great, in consequence of which the penal judgments already threatened in the Pentateuch upon transgressors had fallen upon them, so that the prophets of the Lord were obliged, with all their energy, to hold up before the rebellious race not merely the commandments, but also the threatenings of the law, if they were faithfully to discharge the office to which they had been called. The language of Ezekiel is distinguished by a great number of words and forms, which do not occur elsewhere, and which, probably, were for the greater part coined by himself (see an enumeration of these in the Manual of Historico-Critical Introduction , §77, Rem. 6), and shows a strong leaning towards the diction of the Pentateuch. It has, however, been unable to resist the influences of the inaccurate popular dialect, and of the Aramaic idiom, so that it betrays, in its many anomalies and corruptions, the decline and commencement of the dying out of the Hebrew tongue (cf. §17, of the Historico-Critical Manual ), and reminds us that the prophet’s residence was in a foreign country. The genuineness of Ezekiel’s prophecies is, at the present day, unanimously recognised by all critics. There is, moreover, no longer any doubt that the writing down and relation of them in the volume which has been transmitted to us were the work of the prophet himself. Only Ewald and Hitzig, for the purpose of setting aside the predictions which so much offend them, have proposed very artificial hypotheses regarding the manner and way in which the book originated; but it appears unnecessary to enter into a closer examination of these, as their probability and trustworthiness depend only upon the dogmatic views of their authors. For the exegetical literature, see the Historico-Critical Manual , vol. i. p.353 (new ed. p. 254), where is also to be added, as of very recent date, Das Buch Ezechiels . Uebersetzt und erklärt von Dr. Th. Kleifoth. Zwei Abtheilungen. Rostock, 1864 and 1865. In a vision of God, Ezekiel beholds in a great cloud, through which shone the splendour of fire, and which a tempestuous wind drives from the north, the glory of the Lord above the cherubim upon a majestic throne in human form (Ezekiel 1), and hears a voice, which sends him as a prophet to Israel, and inspires him with the subject-matter of his announcements (Ezekiel 2:1-3:3). He is thereafter transported in spirit to Tel-abib on the Chebar, into the midst of the exiles, and the duties and responsibilities of his calling laid before him (3:4-21). By this divine appearance and the commission therewith connected is he consecrated, called, and ordained to the prophetic office. The whole occurrences in the vision are subdivided into the copious description of the theophany, Ezekiel 1, by which he is consecrated for his calling; and into the revelation of the word, Ezekiel 2:1-3:21, which prepares him for the discharge of the same. From these contents it clearly appears that these chapters do not constitute the first section of the book, but the introduction to the whole, to which the circumstantial notices of the time and place of this revelation of God at the commencement, , also point. The Appearance of the Glory of the Lord. - -3. Time and place of the same. - Eze 1:1. Now it came to pass in the thirtieth year, in the fourth (month), on the fifth (day) of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. . On the fifth day of the month, it was the fifth year of King Jehoiachin’s captivity, . The word of the Lord came to Ezekiel the priest, the son of Busi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Regarding ויהי at the beginning of a book, as e.g., in , cf. the note on Jos 1:1. The two notices of the year in and are closely connected with the twofold introduction of the theophany. This is described in verse first, according to its form or phenomenal nature, and then in verses second and third, according to its intended purpose, and its effect upon the prophet. The phenomenon consisted in this, that the heavens were opened, and Ezekiel saw visions of God. The heaven opens not merely when to our eye a glimpse is disclosed of the heavenly glory of God (Calvin), but also when God manifests His glory in a manner perceptible to human sight. The latter was the case here. מראות אלהים, “visions of God,” are not “ visiones praestantissimae ,” but visions which have divine or heavenly things for their object; cf. ; 1Ki 22:19; 2Ki 6:17. Here it is the manifestation of Jehovah’s glory described in the following verses. This was beheld by Ezekiel in the thirtieth year, which, according to verse second, was in the fifth year of the captivity of Jehoiachin. The real identity of these two dates is placed beyond doubt by the mention of the same day of the month, “on the fifth day of the month” ( compared with ). The fifth year from the commencement of Jehoiachin’s captivity is the year 595 b.c.; the thirtieth year, consequently, is the year 625 b.c. But the era, in accordance with which this date is reckoned, is matter of dispute, and can no longer be ascertained with certainty. To suppose, with Hengstenberg, that the reference is to the year of the prophet’s own life, is forbidden by the addition “in the fourth month, on the fifth day of the month,” which points to an era generally recognised. In the year 625 b.c., Nabopolassar became king of Babylon, and therefore many of the older expositors have supposed that Ezekiel means the thirtieth year of the era of Nabopolassar. Nothing, however, is know of any such era. Others, as the Chaldee paraphrast and Jerome, and in modern times also Ideler, are of opinion that the thirtieth year is reckoned from the eighteenth year of the reign of Josiah, because in that year the book of the law was discovered, and the regeneration of public worship completed by a solemn celebration of the Passover. No trace, however, can elsewhere be pointed out of the existence of a chronology dating from these events. The Rabbins in Seder Olam assume a chronology according to the periods of the years of jubilee, and so also Hitzig; but for this supposition too all reliable proofs are wanting. At the time mentioned, Ezekiel found himself בּתוך הגּולה, “in the midst of the exiles,” i.e., within the circuit of their settlements , not, in their society ; for it is evident from that he was alone when the theophany was imparted to him, and did not repair till afterwards to the residences of the settlers. Eze 1:3. By the river Chebar , in the land of the Chaldees, i.e., in Babylon or Mesopotamia. The river כּבר, to be distinguished from חבור, the river of Gosan, which flows into the Tigris, see on 2Ki 17:6, is the Mesopotamian Chabioras , ̓Αβορρας (Strabo, xvi. 748), or Χαβώρας (Ptolem. v. 18, 3), Arab. cha=bu=r (Edrisi Clim. iv. p. 6, ii. p. 150, ed. Jaubert and Abulf. Mesopot. in the N. Repertor . III. p. xxiv.), which according to Edrisi takes its rise from “nearly three hundred springs,” near the city Ras-el-'Ain , at the foot of the mountain range of Masius, flows through Upper Mesopotamia in a direction parallel with its two principal streams, and then, turning westward, discharges itself into the Euphrates near Kirkesion. There the hand of Jehovah came upon Ezekiel. The expression יד יי' היתה על )אל( always signifies a miraculous working of the power or omnipotence of God upon a man-the hand being the organ of power in action-by which he is placed in a condition to exert superhuman power, 1Ki 18:46, and is the regular expression for the supernatural transportation into the state of ecstasy for the purpose of beholding and announcing (cf. 2Ki 3:15), or undertaking, heavenly things; and so throughout Ezekiel, cf. ; ; ; ; Eze 40:1. Description of the theophany seen by the spirit of the prophet. - Eze 1:4. And I saw, and, lo, a tempestuous wind came from the north, a great cloud, and a fire rolled together like a ball, and the brightness of light round about it, and out of its midst, as the appearance of glowing metal from the midst of the fire . - The description begins with a general outline of the phenomenon, as the same presented itself to the spiritual eye of the prophet on its approach from the north. A tempestuous wind brings hither from the north a great cloud, the centre of which appears as a lump of fire, which throws around the cloud the brightness of light, and presents in its midst the appearance of glowing metal. The coming of the phenomenon from the north is, as a matter of course, not connected with the Babylonian representation of the mountain of the gods situated in the extreme north, Isa 14:13. According to the invariable usage of speech followed by the prophets, especially by Jeremiah (cf. e.g., ; ; , etc.), the north is the quarter from which the enemies who were to execute judgment upon Jerusalem and Judah break in. According to this usage, the coming of this divine appearance from the north signifies that it is from the north that God will bring to pass the judgment upon Judah. אשׁ מתלקּחת, “fire rolled together like a ball,” is an expression borrowed from Exo 9:10. לו refers to ענן, and מתּוכהּ to אשׁ, as we see from the words in apposition, מתּוך האשׁ. The fire, which formed the centre of the cloud, had the appearance of השׁמל. The meaning of this word, which occurs again in and , is disputed. The Septuagint and Vulgate translate it by ἤλεκτρον, electrum , i.e., a metal having a bright lustre, and consisting of a mixture of gold and silver. Cf. Strabo, III. 146; Plin. Hist. Nat. xxxiii. 4. To the explanation of Bochart, that it is a compound of נחשׁת, “brass,” and the Talmudic word מלל or מללא, “ aurum rude ,” and signifies “rough gold ore,” is opposed the fact that the reading מללא in the Talmud is not certain, but purports to be ממלא (cf. Gesen. Thesaur . p. 535, and Buxtorf, Lexic. Talmud , p. 1214), as well as the circumstance that raw gold ore has not a lustre which could shine forth out of the fire. Still less probability has the supposition that it is a compound of l#$x, in Syriac “ conflavit, fabricavit ,” and חשׁם, “fricuit,” on which Hävernick and Maurer base the meaning of “a piece of metal wrought in the fire.” The word appears simply to be formed from חשׁם , probably “to glow,” with ל appended, as כּרמל from כרם morf , and to denote “glowing ore.” This meaning is appropriate both in v. 27, where עין השׁמל is explained by מראה־אשׁ, as well as in , where זהר, “brilliancy,” stands as parallel to it. השׁמל, however, is different from נחשׁת קלל in and in , for חשׁמל refers in all the three places to the person of Him who is enthroned above the cherubim; while נחשׁת קלל in is spoken of the feet of the cherubim, and in of the arms and feet of the personage who there manifests Himself. In verse fifth the appearance is described more minutely. There first present themselves to the eye of the seer four beings, whom he describes according to their figure and style.

‏ Ezekiel 1:3

The Prophecies of Ezekiel

Introduction

I. The Person of the Prophet

Ezekiel, יחזקאל (Ezekiel 1:3; 24:24), i.e., יחזק אל, God strengthens, ̓Ιεζεκιήλ (lxx and Book of Sirach, ch. 49:8), in the Vulgate Ezechiel, while Luther, after the example of the lxx, writes the name Hesekiel, was the son of Busi, of priestly descent, and was carried away captive into exile to Babylon in the year 599 b.c. - i.e., in the eleventh year before the destruction of Jerusalem - along with King Jehoiachin, the nobles of the kingdom, many priests, and the better class of the population of Jerusalem and of Judah (Eze 1:2; Eze 40:1; cf. 2Ki 24:14.; Jer 29:1). He lived there in the northern part of Mesopotamia, on the banks of the Chaboras, married, and in his own house, amidst a colony of banished Jews, in a place called Tel-abib (Eze 1:1; Eze 3:15, Eze 3:24; Eze 8:1; Eze 24:18). In the fifth year of his banishment, i.e., 595 b.c., he was called to be a prophet of the Lord, and laboured in this official position, as may be shown, twenty-two years; for the latest of his prophecies is dated in the twenty-seventh year of his exile, i.e., 572 b.c. (Eze 29:17). Regarding the other circumstances and events of his life, as also of his death, nothing is known. The apocryphal legends found in the Fathers and in the Rabbinical writings, to the effect that he was put to death by a prince of his own nation for rebuking his idolatry, and was buried in the tomb of Shem and Arphaxad, etc. (cf. Carpzov, Introd. ii. p. 203ff.), are without any historical value. So much alone is certain, that he ended his life among the exiles, where God had assigned him his sphere of labour, and did not, like his contemporary Daniel (comp. Dan 1:21; Dan 10:1), outlive the termination of the Captivity and the commencement of the redemption of Israel from Babylon, as his prophecies do not contain the slightest allusion to that effect.

II. The Times of the Prophet

Ezekiel, like Daniel, is a prophet of the exile, but in a different fashion from the latter, who had been already carried away prisoner before him to Babylon on the first capture of Jerusalem by Nebuchadnezzar in the reign of Jehoiakim, and who lived there upwards of seventy years at the Babylonian and Medo-Persian court, and who held from time to time very important offices of State. Daniel was placed by God in this high position, which afforded him a view of the formation and evolution of the world-kingdom, in order that from this standpoint he might be enabled to see the development of the world-kingdoms in the struggle against the kingdom of God, and to predict the indestructible power and glory of the latter kingdom, which overcomes all the powers of the world. Ezekiel, on the other hand, was appointed a watcher over the exiled nation of Israel, and was in this capacity to continue the work of the earlier prophets, especially that of Jeremiah, with whom he in several ways associates himself in his prophecies; to preach to his contemporaries the judgment and salvation of God, in order to convert them to the Lord their God. - Rightly to understand his work as a prophet, the ripe fruit of which lies before us in his prophetic writings, we must not only keep in view the importance of the exile for the development of the kingdom of God, but also form a clear conception of the relations amidst which Ezekiel carried on his labours.

What the Lord had caused to be announced by Moses to the tribes of Israel while they were yet standing on the borders of the Promised Land, and preparing to take possession of it, viz., that if they should persistently transgress His commands, He would not only chastise them with heavy punishments, but would finally drive them out of the land which they were about to occupy, and disperse them among all nations (Lev 26:14-45; Deut 28:15-68) - this threatening, repeated by all the prophets after Moses, had been already executed by the Assyrians upon the ten tribes, who had revolted from the house of David, and was now in process of fulfilment by the Chaldeans upon the kingdom of Judah also. In the reign of Jehoiakim, Nebuchadnezzar, king of Babylon, for the first time invaded Judah, captured Jerusalem, made Jehoiakim tributary, and carried away to Babylon a number of Israelitish youths of noble birth and of the blood-royal, amongst whom was Daniel, along with a portion of the vessels of the temple, in order that these youths might be trained up for the service of his court (Dan 1:1-7). With this invasion of the Chaldeans begin the seventy years of Chaldean servitude and exile in Babylon, predicted by Jeremiah. As Jehoiakim, so early as three years afterwards, revolted against Nebuchadnezzar, the latter, after a lengthened siege, took Jerusalem a second time, in the third month of the reign of Jehoiachin, and carried away into captivity to Babylon, along with the captive monarch and the members of his court, the nobles of Judah and Jerusalem, a great number of priests, warriors, carpenters, and smiths, leaving behind in the land only the meaner portion of the people, over whom he appointed as his vassal King Mattaniah, the uncle of the banished monarch, whose name he changed to Zedekiah (2Ki 24:10-17; Jer 29:2). By this removal of the heart and strength of the nation the power of the kingdom of Judah was broken; and although Nebuchadnezzar did not at that time destroy it, but still allowed it to remain as a subject kingdom under his sway, yet its existence could not be of any long duration. Judah had fallen too deeply to recognise in the calamities which she had suffered the chastening hand of her God, and to bow herself repentantly under His mighty arm. Instead of listening to the voice of the prophet Jeremiah, and bearing the Chaldean yoke in patience (2Ch 36:12), both monarch and people placed their trust in the assistance of Egypt, and Zedekiah broke the oath of fealty which he had sworn to the king of Babylon. To punish this perfidy, Nebuchadnezzar again marched against Jerusalem, and by the capture and burning of the city and temple in the eleventh year of Zedekiah’s reign put an end to the kingdom of Judah. Zedekiah, who had fled from the beleaguered city, was taken by the Chaldeans, and brought with his sons to Riblah into the presence of King Nebuchadnezzar, who first caused the sons of Zedekiah to be put to death before the eyes of their father; next, Zedekiah himself to be deprived of sight, and then commanded the blind monarch to be conducted in chains to Babylon (2 Kings 25:1-21; Jer 52:1-30). Many military officers and priests of rank were also put to death at Riblah; while those who had been taken prisoners at Jerusalem, along with the deserters and a great portion of the rest of the people, were led away into exile to Babylon (2 Kings 25:1-21; Jer 52:1-30). By this catastrophe the Old Testament theocracy lost its political existence; the covenant people were now driven out of their own land amongst the heathen, to bear the punishment of their obstinate apostasy from the Lord their God. Nevertheless this dispersion among the heathen was no entire rejection of Israel; it was merely a suspension, and not an annihilation, of the covenant of grace. Man’s unfaithfulness cannot destroy the faithfulness of God. “In spite of this terrible judgment, brought down upon them by the heaviest transgressions, Israel was, and remained,” - as Auberlen (The Prophet Daniel, p. 27, 2nd ed.) well remarks - ”the chosen people, through whom God was still to carry out His intentions towards humanity. His gifts and calling may not be repented of” (Rom 11:29). Even after the Babylonian exile the theocracy was not again restored; the covenant people did not after their return again recover their independence, but remained, with the exception of the short period when under the Maccabees they won for themselves their freedom, in constant dependence upon the heathen world-rulers, until, after the destruction of Jerusalem by the Romans, they were completely dispersed among all the nations of the earth. The kingdom of God, however, was not really to perish along with the external theocracy; it was only to pass into a new phase of development, which was intended to be the medium of transition towards its renewal and perfection in that kingdom of God which was to be founded by Christ. To pave the way to this end, and at the same time to serve as a witness to the exiles, that Israel, notwithstanding its dispersion among the heathen, still remained God’s people, the Lord raised up in Ezekiel, the son of a priest, a prophet of uncommon power and energy in the midst of the captives, “one who raised his voice aloud, like a trumpet, and showed to Israel its misdeeds - whose whole manifestation furnished the most powerful testimony that the Lord was still amongst His people; who was himself a temple of the Lord, before whom the visible temple, which yet remained standing for a short time at Jerusalem, sank back into its nothingness; a spiritual Samson, who seized with mighty arm the pillars of the idol temple, and dashed it to the ground; a powerful, gigantic nature, which was fitted by that very qualification to effectually subdue the Babylonian spirit of the time, which delighted in powerful, gigantic, and grotesque forms; standing alone, but equal to a hundred of the sons of the prophets” (Hengstenberg’s Christol. II. p. 531).

The call of Ezekiel to the prophetic office took place in the fifth year of the reign of Zedekiah, in the fourth month of the year (Eze 1:1-2), at a point of time when, amongst those who had remained behind in the land, as well as amongst those who had been carried to Babylon, the hope of the speedy downfall to the Babylonian monarchy, and of the return of the exiles to their native country, which was then to follow, was very strong, and was powerfully encouraged by the lying statements of false prophets; cf. Jer 29. In the same year and month prophesied Hananiah, a prophet from Gibeon, in the temple at Jerusalem, before the eyes of the priests and the whole people, saying that Jehovah would break the yoke of the king of Babylon, and within two years bring back to Jerusalem all the temple-vessels carried away by Nebuchadnezzar, as well as King Jechoniah and all the captives who had been brought to Babylon, Jer 28:1-4. And the prophet Jeremiah, who with the word of the Lord rebuked and opposed those lying predictions and empty hopes, and foretold that the Babylonian servitude would be of long duration, was violently assailed and persecuted by the lying prophets, even by those of them who were to be found in Babylon; cf. Jer 28:5-17; Jer 29:21-32. This delusion regarding the political condition of affairs, this spirit of resistance to the decree of the Lord, had seized not only upon the people, but also upon the nobles and the king, so that they formed and eagerly carried on conspiracies against the king of Babylon. The meeting of the kings of Edom, Moab, Ammon, Tyre, and Sidon, with Zedekiah in Jerusalem, had no other object than this (Jer 27:3). The embassy, moreover, sent by Zedekiah to Babylon (Jer 24:3), as well as his own journey thither in the fourth year of his reign (Jer 51:59), were intended merely to deceive the king of Babylon, by assurances of devotion and fidelity, in order that the intended revolt might be carried out. But this baseless hope of a speedy liberation from the Babylonian yoke was ignominiously disappointed: in consequence of the treacherous rebellion of Zedekiah, Nebuchadnezzar, after a blockade and siege of a year and a half, captured Jerusalem, burnt the city and temple to the ground, and destroyed the kingdom of Judah. By this blow all the supports upon which the God-alienated nation had vainly relied were broken. The delusive statements of the false prophets had proved to be lies; the predictions of the Lord’s prophets, on the contrary, had been strikingly justified as divine truth. The destruction of Jerusalem, the burning of the temple, and the downfall of the kingdom, form accordingly a turning-point for the prophetic labours of Ezekiel. Hitherto, prior to the calamity, he had to announce to the people (animated with the hope of speedy liberation from exile) the judgment of the downfall of Jerusalem and Judah, although such preaching found little acceptance. The time, however, had now arrived when, in order to preserve from despair the nation languishing in exile, and given over to the scorn, contempt, and tyranny of the heathen, he was able to open up the sources of comfort by announcing that the Lord, in requital of the ignominy heaped upon His people, would overwhelm all the heathen nations with destruction, but that, if His people whom they had oppressed would repent and return to Him, He would again gather them out of their dispersion; would make of them a holy nation, walking in His commands and yielding Him a willing service; would conduct them back to their own land; would give them His servant David for a prince, and once more gloriously establish His kingdom.

III. The Book of Ezekiel

The collection of the prophecies placed together in this book, as forming a complete unity, falls into two main divisions: - I. Announcements of judgment upon Israel and the heathen nations, Ezekiel 1-32; II. Announcements of salvation for Israel, Ezekiel 33-48. Each of these main divisions is subdivided into two sections. The first, namely, contains the prophecies of judgment (a) upon Jerusalem and Israel, Eze 3:22-24; (b) upon the heathen nations, Ezekiel 25-32. The second main division contains (c) the predictions of the redemption and restoration of Israel, and the downfall of the heathen world-power, Ezekiel 33-39; (d) the prophetic picture of the re-formation and exaltation of the kingdom of God, Ezekiel 40-48; and the entire collection opens with the solemn dedication of Ezekiel to the prophetic office, Ezekiel 1:1-3:21. The prophecies of the first, third, and fourth parts are throughout arranged in chronological order; those of the second part - the threatenings predicted against the heathen nations - are disposed according to their actual subject-matter. This is attested by the chronological data in the superscriptions, and confirmed by the contents of the whole of the groups of prophecies in the first three parts. The first part contains the following chronological notices: the fifth year of the captivity of Jehoiachin (Eze 1:2) as the time of Ezekiel’s call to the office of prophet, and of the first predictions regarding Jerusalem and Israel; then the sixth (Eze 8:1), seventh (Eze 20:1), and ninth years of the captivity of that monarch (Eze 24:1). The second part contains the predictions against seven foreign nations, of which those against Tyre fall in the eleventh (Eze 26:1), those against Egypt in the tenth (Eze 39:1), twenty-seventh (Eze 29:17), eleventh (Eze 30:20 and Eze 31:1), and twelfth years of the exile. Of the two last parts, each contains only one chronological notice, namely, Eze 33:21, the twelfth year of the captivity, i.e., one year after the destruction of Jerusalem; and Eze 40:1, the twenty-fifth year of the captivity, or the fourteenth after the destruction of Jerusalem. The remaining prophecies, which bear at their head no note of time, connect themselves closely as to their contents with those which are furnished with chronological data, so that they belong to the same period with those. From this it appears that the prophecies of the first part wholly, those of the second part to a great extent, date before the destruction of Jerusalem; those of the third and fourth parts proceed from the time after this catastrophe. This chronological relationship is in favour of the view that the prophecies against foreign nations, Ezekiel 25-32, are not - as the majority of expositors suppose - to be assigned to the second, but rather to the first half of the book. This view is confirmed, on the one hand, by the contents of the prophecies, inasmuch as these, without an exception, announce only the downfall of the heathen nations and kingdoms, making no reference to the future forgiveness and conversion of the residue of these nations, and through this very peculiarity connect themselves closely with the prophecies of threatening against Israel in the first part; on the other hand, by the resemblance which exists between Ezekiel 30:1-20 and Eze 3:16-21, compared with Eze 18:19-32, and which leaves no doubt upon the point that Ezekiel 33:1-20 marks out to the prophet the task which was to occupy his attention after the destruction of Jerusalem, and consequently forms the introduction to the second half of his prophecies. - For further remarks upon the contents and subdivisions of the book, see the expositions in the introductory observations to the individual sections and chapters.

Ezekiel’s style of prophetic representation has many peculiarities. In the first place, the clothing of symbol and allegory prevails in him to a greater degree than in all the other prophets; and his symbolism and allegory are not confined to general outlines and pictures, but elaborated in the minutest details, so as to present figures of a boldness surpassing reality, and ideal representations, which produce an impression of imposing grandeur and exuberant fulness. Even the simplest prophetic discourse is rich in imagery, and in bold, partly even strange, comparisons, and branches out into a copiousness which strives to exhaust the subject on all sides, in consequence of which many peculiar expressions and forms are repeated, rendering his language diffuse, and occasionally even clumsy. These peculiarities of his style of representation it has been attempted, on the one hand, to explain by the influence of the Babylonian spirit and taste upon the form of his prophecy; while others, again, would regard them as the result of a literary art, striving to supply the defect of prophetic spirit, and the failing power of the living word, by the aid of learning and an elaborate imitation of actual life. The supposed Babylonian spirit, however, in the forms of our prophet’s symbolism, has no existence. The assertion of Hävernick, that “the whole of these symbols has a colossal character, which points in many ways to those powerful impressions experienced by the prophet in a foreign land - Chaldea - and which here are grasped and given out again with a mighty and independent spirit,” remains yet to be proved. For the observation that these symbols, in reference to form and contents, resemble in many respects the symbols of his contemporary Daniel, is not sufficient for the purpose, and cannot in itself be accepted as the truth, by reference to the picture of the eagle, and the comparison of rich men to trees, cedars, in Ezekiel 17, because these pictures already occur in the older prophets, and lions as well as cedars are native in Palestine. Just as little are Babylonian impressions to be recognised in the vision of the field with the dead men’s bones, Ezekiel 37, and of the new temple, Ezekiel 40, so that there only remains the representation of the cherubim with four faces, in Ezekiel 1 and 10, which is peculiar to Ezekiel, as presumptive evidence of Chaldean influence. But if we leave out of account that the throne, upon which the Lord appears in human form, indisputably forms the central point of this vision, and this central point has no specific Babylonian impress, then the representation of the cherubim with faces of men, lions, oxen, and eagles, cannot be derived from the contemplation of the Assyrian or Chaldean sculptures of human figures with eagle heads and wings, or winged oxen with human heads, or sphinxes with bodies of animals and female heads, such as are found in the ruins of ancient Nineveh, inasmuch as the cherubim of Ezekiel were not pictures of oxen with lions’ manes, eagles’ wings, and human countenances furnished with horns - as W. Neumann has still portrayed them in his treatise upon the tabernacle - but had, according to Ezekiel, Eze 1:5, the human form. There are indeed also found, among the Assyrian sculptures, winged human figures; but these Ezekiel had no reason to copy, because the cherubic images in human form, belonging toe Solomon’s temple, lay much nearer to his hand. The whole of Ezekiel’s symbolism is derived from the Israelitish sanctuary, and is an outcome of Old Testament ideas and views. As the picture of the idea temple in Ezekiel 40ff. is sketched according to the relations of Solomon’s temple, which was burnt by the Chaldeans, so the elements for the description of the majestic theophany, in Ezekiel 1 and 10, are contained in the throne of Jehovah, which was above the cherubim, who were over the covering of the ark of the covenant; and in the phenomena amid which was manifested the revelation of the divine glory at the establishment of the covenant on Sinai. On the basis of these facts, Isaiah had already represented to himself the appearance of the Lord, as a vision, in which he beholds Jehovah in the temple, sitting on a high and lofty throne, and, standing around the throne, seraphim with six wings, who began to sing, “Holy, holy” (Isa 6:1-13). This symbolism we find modified in Ezekiel, so as to correspond with the aim of his vocation, and elaborated to a greater extent. The manner in which he works out this vision and other symbols certainly gives evidence of his capacity to describe, distinctly and attractively in words, what he had beheld in spirit; although the symbolism itself is, just as little as the vision, a mere product of poetic art, or the subjective framework of a lively fancy, without any real objective foundation; for it rests, in harmony with its contents and form, upon views which are spiritually real, i.e., produced by the Spirit of God in the soul of the prophet, in which the art of the author is reduced to a faithful and distinct reproduction of what had been seen in the spirit.

It is only the abundance of pictures and metaphors, which is in this respect characteristic of Ezekiel, and which betrays a lively imagination, and many-sidedness of his knowledge. These qualities appear not merely in the sketch of the new temple (Eze 40:1), but also in the description of the widespread commerce of Tyre (Ezekiel 27), and of the relations of Egypt (Ezekiel 29 and 31), as well as in the endeavours manifest in all his representations, - not merely in the symbolical descriptions and allegorical portraits (Ezekiel 16 and 23), but also in the simple discourses, in the rebukes of the current vices and sins, and in the threatenings of punishment and judgment, - to follow out the subject treated of into the most special details, to throw light upon it from all sides, to penetrate through it, and not to rest until he has exhausted it, and that without any effort, in so doing, to avoid repetitions. This style of representation, however, has its foundation not merely in the individuality of our prophet, but still more in the relations of his time, and in his attitude towards that generation to whom he had to announce the counsel and will of the Lord. As symbolism and the employment of parables, pictures, and proverbs is, in general, only a means for the purpose of presenting in an attractive light the truths to be delivered, and to strengthen by this attractiveness the impression made by speech and discourse, so also the copiousness and circumstantiality of the picture, and even the repetition of thoughts and expressions under new points of view, serve the same end. The people to whom Ezekiel was not to preach repentance, by announcing the divine judgment and salvation, was “a rebellious race, impudent and hard-hearted” (Eze 3:7-9, Eze 3:26; Eze 12:2, etc.). If he was faithfully and conscientiously to discharge the office, laid upon him by the Lord, of a watcher over the house of Israel, he must not only punish with stern words, and in drastic fashion, the sins of the people, and distinctly paint before their eyes the horrors of the judgment, but he must also set forth, in a style palpable to the senses, that salvation which was to bloom forth for the repentant nation when the judgment was fulfilled.

Closely connected with this is the other peculiarity of Ezekiel’s style of prophecy, namely, the marked prominence assigned to the divine origin and contents of his announcements, which distinctly appears in the standing form of address - ”Son of man” - with which God summons the prophet to speech and action; in the continual use of אדני יהוה; in the formulae כּה אמר יי' or נאם יי'; in the introduction to almost every discourse of God’s requirement to him to prophesy or to do this and that; and in the formula which recurs frequently in all the discourses - ”Ye shall know that I am Jehovah.” The standing address, “Son of man,” and the frequent call to speech and action, are likewise regarded by modern critics as a token of the failure of the prophetic spirit-power. Both phrases, however, could only be held to convey so much, if - in conformity with the view of Ewald, who, agreeably to the naturalistic representation of prophecy, assumes it to be a result of high poetic inspiration - they had been selected by Ezekiel of his own free choice, and employed with the intention of expressing the feeling of his own profound distance from God, and of imparting to himself courage to prophesy. If, on the contrary, according to the Scriptural conception of prophecy, God the Lord addressed Ezekiel as “son of man,” and called him, moreover, on each occasion to utter predictions, then the use of the God-given name, as well as the mention of the summons, as proceeding from God only, furnishes an evidence that Ezekiel does not, like the false prophets, utter the thoughts and inspirations of his own heart, but, in all that he says and does, acts under a divine commission and under divine inspiration, and serves to impress the rebellious nation more and more with the conviction that a prophet of the Lord is in their midst (Eze 2:5; Eze 33:33), and that God had not departed with His Spirit from Israel, notwithstanding their banishment among the heathen. In favour of the correctness of this view of the expressions and phrases in question, there speak decisively the manner and fashion in which Ezekiel was called and consecrated to the prophetic office; not only the instruction which God communicates to him for the performance of his calling (Ezekiel 2:1-3:21), - and which, immediately upon the first act of his prophetic activity, He supplements to the effect of enjoining upon him dumbness or entire silence, only then permitting him to open his mouth to speak when He wishes to inspire him with a word to be addressed to the rebellious people (Eze 3:26-27; cf. Eze 24:27 and Eze 33:22), - but also the theophany which inaugurated his call to the prophetic office (Ezekiel 1), which, as will appear to us in the course of the exposition, has unmistakeably the significance of an explanation of a reality, which will not be dissolved and annihilated with the dissolution of the kingdom of Judah, and the destruction of Jerusalem, and of the temple of that covenant of grace which Jehovah had concluded with Israel.

It is usual, moreover, to quote, as a peculiarity of Ezekiel’s prophecies, the prominence given to his priestly descent and disposition, especially in the visions, Ezekiel 1, cf. Ezekiel 10, Ezekiel 8-11 and 40-48, and in the individual traits, as Eze 4:13., Eze 20:12., Eze 22:8; Eze 36:24, etc. etc., which Ewald explains as “a result of the one-sided literary conception of antiquity according to mere books and traditions, as well as of the extreme prostration of spirit intensified by the long duration of the exile and bondage of the people;” while de Wette, Gesenius, and others would see in it an intellectual narrowness on the part of the prophet. The one view is as groundless and perverse as the other, because resting upon the superficial opinion that the copious descriptions of the sacred articles in the temple were sketched by Ezekiel only for the purpose of preserving for the future the elevating recollection of the better times of the past (Ewald). When we recognise, on the contrary the symbolical character of these descriptions, we may always say that for the portrayal of the conception of the theophany in Ezekiel 1 and 10, and of the picture of the temple in Ezekiel 40, no individual was so well fitted as a priest, familiar with the institutions of worship. In this symbolism, however, we may not venture to seek for the products of intellectual narrowness, or of sacerdotal ideas, but must rise to the conviction that God the Lord selected a priest, and no other, to be His prophet, and permitted him to behold the future of His kingdom on earth in the significant forms of the sanctuary at Jerusalem, because this form was the symbolical covering which presented the closest correspondence to the same. - Still less to the passages Eze 4:13., Eze 20:12., and others, in which stress is laid upon the ceremonial commands of the law, and where their violation is mentioned as a cause of the judgment that was breaking over Israel, furnish evidence of priestly one-sidedness or narrowness of spirit. Ezekiel takes up towards the Mosaic Law no other position than that which is taken by the older prophets. He finds impressed on the precepts, not only of the Moral, but also of the Ceremonial Law, divine thoughts, essential elements of the divine holiness, attesting itself in and to Israel; and penetrated by a sense of the everlasting importance of the whole law, he urges obedience to its commands. Even the close adherence to the Pentateuch is not at all peculiar to him, but is common to all the prophets, inasmuch as all, without exception, criticize and judge the life of the nation by the standard of the prescriptions in the Mosaic Law. Ezekiel, with his nearest predecessor Jeremiah, is in this respect only distinguished from the earlier prophets, that the verbal references to the Pentateuch in both occur with greater frequency, and receive a greater emphasis. But this has its ground not so much in the descent of both from a priestly family, as rather in the relations of their time, especially in the circumstance that the falling away of the nation from the law had become so great, in consequence of which the penal judgments already threatened in the Pentateuch upon transgressors had fallen upon them, so that the prophets of the Lord were obliged, with all their energy, to hold up before the rebellious race not merely the commandments, but also the threatenings of the law, if they were faithfully to discharge the office to which they had been called.

The language of Ezekiel is distinguished by a great number of words and forms, which do not occur elsewhere, and which, probably, were for the greater part coined by himself (see an enumeration of these in the Manual of Historico-Critical Introduction, §77, Rem. 6), and shows a strong leaning towards the diction of the Pentateuch. It has, however, been unable to resist the influences of the inaccurate popular dialect, and of the Aramaic idiom, so that it betrays, in its many anomalies and corruptions, the decline and commencement of the dying out of the Hebrew tongue (cf. §17, of the Historico-Critical Manual), and reminds us that the prophet’s residence was in a foreign country.

The genuineness of Ezekiel’s prophecies is, at the present day, unanimously recognised by all critics. There is, moreover, no longer any doubt that the writing down and relation of them in the volume which has been transmitted to us were the work of the prophet himself. Only Ewald and Hitzig, for the purpose of setting aside the predictions which so much offend them, have proposed very artificial hypotheses regarding the manner and way in which the book originated; but it appears unnecessary to enter into a closer examination of these, as their probability and trustworthiness depend only upon the dogmatic views of their authors.

For the exegetical literature, see the Historico-Critical Manual, vol. i. p.353 (new ed. p. 254), where is also to be added, as of very recent date, Das Buch Ezechiels. Uebersetzt und erklärt von Dr. Th. Kleifoth. Zwei Abtheilungen. Rostock, 1864 and 1865.

First Half - The Prophecies of Judgment - Ezekiel 1-32

The Consecration and Calling of Ezekiel to the Office of Prophet - Ezekiel 1-3:21

In a vision of God, Ezekiel beholds in a great cloud, through which shone the splendour of fire, and which a tempestuous wind drives from the north, the glory of the Lord above the cherubim upon a majestic throne in human form (Ezekiel 1), and hears a voice, which sends him as a prophet to Israel, and inspires him with the subject-matter of his announcements (Ezekiel 2:1-3:3). He is thereafter transported in spirit to Tel-abib on the Chebar, into the midst of the exiles, and the duties and responsibilities of his calling laid before him (3:4-21). By this divine appearance and the commission therewith connected is he consecrated, called, and ordained to the prophetic office. The whole occurrences in the vision are subdivided into the copious description of the theophany, Ezekiel 1, by which he is consecrated for his calling; and into the revelation of the word, Ezekiel 2:1-3:21, which prepares him for the discharge of the same. From these contents it clearly appears that these chapters do not constitute the first section of the book, but the introduction to the whole, to which the circumstantial notices of the time and place of this revelation of God at the commencement, Eze 1:1-3, also point.

Eze 1:1-3

The Appearance of the Glory of the Lord. - Eze 1:1-3. Time and place of the same. - Eze 1:1. Now it came to pass in the thirtieth year, in the fourth (month), on the fifth (day) of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Eze 1:2 . On the fifth day of the month, it was the fifth year of King Jehoiachin’s captivity, Eze 1:3 . The word of the Lord came to Ezekiel the priest, the son of Busi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

Regarding ויהי at the beginning of a book, as e.g., in Jon 1:1, cf. the note on Jos 1:1. The two notices of the year in Eze 1:1 and Eze 1:2 are closely connected with the twofold introduction of the theophany. This is described in verse first, according to its form or phenomenal nature, and then in verses second and third, according to its intended purpose, and its effect upon the prophet. The phenomenon consisted in this, that the heavens were opened, and Ezekiel saw visions of God. The heaven opens not merely when to our eye a glimpse is disclosed of the heavenly glory of God (Calvin), but also when God manifests His glory in a manner perceptible to human sight. The latter was the case here. מראות אלהים, “visions of God,” are not “visiones praestantissimae,” but visions which have divine or heavenly things for their object; cf. Isa 6:1; 1Ki 22:19; 2Ki 6:17. Here it is the manifestation of Jehovah’s glory described in the following verses. This was beheld by Ezekiel in the thirtieth year, which, according to verse second, was in the fifth year of the captivity of Jehoiachin. The real identity of these two dates is placed beyond doubt by the mention of the same day of the month, “on the fifth day of the month” (Eze 1:2 compared with Eze 1:1). The fifth year from the commencement of Jehoiachin’s captivity is the year 595 b.c.; the thirtieth year, consequently, is the year 625 b.c. But the era, in accordance with which this date is reckoned, is matter of dispute, and can no longer be ascertained with certainty. To suppose, with Hengstenberg, that the reference is to the year of the prophet’s own life, is forbidden by the addition “in the fourth month, on the fifth day of the month,” which points to an era generally recognised. In the year 625 b.c., Nabopolassar became king of Babylon, and therefore many of the older expositors have supposed that Ezekiel means the thirtieth year of the era of Nabopolassar. Nothing, however, is know of any such era. Others, as the Chaldee paraphrast and Jerome, and in modern times also Ideler, are of opinion that the thirtieth year is reckoned from the eighteenth year of the reign of Josiah, because in that year the book of the law was discovered, and the regeneration of public worship completed by a solemn celebration of the Passover. No trace, however, can elsewhere be pointed out of the existence of a chronology dating from these events. The Rabbins in Seder Olam assume a chronology according to the periods of the years of jubilee, and so also Hitzig; but for this supposition too all reliable proofs are wanting. At the time mentioned, Ezekiel found himself בּתוך הגּולה, “in the midst of the exiles,” i.e., within the circuit of their settlements, not,in their society; for it is evident from Eze 3:15 that he was alone when the theophany was imparted to him, and did not repair till afterwards to the residences of the settlers. Eze 1:3. By the river Chebar, in the land of the Chaldees, i.e., in Babylon or Mesopotamia. The river כּבר, to be distinguished from חבור, the river of Gosan, which flows into the Tigris, see on 2Ki 17:6, is the Mesopotamian Chabioras, ̓Αβορρας (Strabo, xvi. 748), or Χαβώρας (Ptolem. v. 18, 3), Arab. cha=bu=r (Edrisi Clim. iv. p. 6, ii. p. 150, ed. Jaubert and Abulf. Mesopot. in the N. Repertor. III. p. xxiv.), which according to Edrisi takes its rise from “nearly three hundred springs,” near the city Ras-el-'Ain, at the foot of the mountain range of Masius, flows through Upper Mesopotamia in a direction parallel with its two principal streams, and then, turning westward, discharges itself into the Euphrates near Kirkesion. There the hand of Jehovah came upon Ezekiel. The expression יד יי' היתה על )אל( always signifies a miraculous working of the power or omnipotence of God upon a man-the hand being the organ of power in action-by which he is placed in a condition to exert superhuman power, 1Ki 18:46, and is the regular expression for the supernatural transportation into the state of ecstasy for the purpose of beholding and announcing (cf. 2Ki 3:15), or undertaking, heavenly things; and so throughout Ezekiel, cf. Eze 3:22; Eze 8:1; Eze 33:22; Eze 37:1; Eze 40:1.

Description of the theophany seen by the spirit of the prophet. -

Eze 1:4. And I saw, and, lo, a tempestuous wind came from the north, a great cloud, and a fire rolled together like a ball, and the brightness of light round about it, and out of its midst, as the appearance of glowing metal from the midst of the fire. - The description begins with a general outline of the phenomenon, as the same presented itself to the spiritual eye of the prophet on its approach from the north. A tempestuous wind brings hither from the north a great cloud, the centre of which appears as a lump of fire, which throws around the cloud the brightness of light, and presents in its midst the appearance of glowing metal. The coming of the phenomenon from the north is, as a matter of course, not connected with the Babylonian representation of the mountain of the gods situated in the extreme north, Isa 14:13. According to the invariable usage of speech followed by the prophets, especially by Jeremiah (cf. e.g., Eze 1:14; Eze 4:6; Eze 6:1, etc.), the north is the quarter from which the enemies who were to execute judgment upon Jerusalem and Judah break in. According to this usage, the coming of this divine appearance from the north signifies that it is from the north that God will bring to pass the judgment upon Judah. אשׁ מתלקּחת, “fire rolled together like a ball,” is an expression borrowed from Exo 9:10. לו refers to ענן, and מתּוכהּ to אשׁ, as we see from the words in apposition, מתּוך האשׁ. The fire, which formed the centre of the cloud, had the appearance of השׁמל. The meaning of this word, which occurs again in Eze 1:27 and Eze 8:2, is disputed. The Septuagint and Vulgate translate it by ἤλεκτρον, electrum, i.e., a metal having a bright lustre, and consisting of a mixture of gold and silver. Cf. Strabo, III. 146; Plin. Hist. Nat. xxxiii. 4. To the explanation of Bochart, that it is a compound of נחשׁת, “brass,” and the Talmudic word מלל or מללא, “aurum rude,” and signifies “rough gold ore,” is opposed the fact that the reading מללא in the Talmud is not certain, but purports to be ממלא (cf. Gesen. Thesaur. p. 535, and Buxtorf, Lexic. Talmud, p. 1214), as well as the circumstance that raw gold ore has not a lustre which could shine forth out of the fire. Still less probability has the supposition that it is a compound of l#$x, in Syriac “conflavit, fabricavit,” and חשׁם, “fricuit,” on which Hävernick and Maurer base the meaning of “a piece of metal wrought in the fire.” The word appears simply to be formed from חשׁם , probably “to glow,” with ל appended, as כּרמל from כרם morf , and to denote “glowing ore.” This meaning is appropriate both in v. 27, where עין השׁמל is explained by מראה־אשׁ, as well as in Eze 8:2, where זהר, “brilliancy,” stands as parallel to it. השׁמל, however, is different from נחשׁת קלל in Eze 1:7 and in Dan 10:6, for חשׁמל refers in all the three places to the person of Him who is enthroned above the cherubim; while נחשׁת קלל in Eze 1:7 is spoken of the feet of the cherubim, and in Dan 10:6 of the arms and feet of the personage who there manifests Himself. In verse fifth the appearance is described more minutely. There first present themselves to the eye of the seer four beings, whom he describes according to their figure and style.