Lesson Three – Ezekiel Chapters 1 – 3
1) An introduction containing dating for the beginning of
Ezekiel’s ministry. 1:1-3.
a) The book begins with a typical introductory formula –
“and it came to pass.”
i) The formula is typical of narrative, but introduces only
the books of Joshua, Judges, Ruth, Samuel, Esther, and
Jonah.
ii) It focuses attention on the date and circumstances
surrounding Ezekiel’s call.
b) The meaning of the 30th year is unclear.
i) It may refer to the time elapsed since the beginning of
the exile, but this does not fit in well with the
chronology in the remainder of the book.
ii) The rabbinic interpretation was that it referred to the
time elapsed since the last observance of the Year of
Jubilee, which was observed after seven sabbatical years
(Lev. 25:8-17).
iii) It may refer to the 30th year since the discovery of
the law by Hilkiah the priest. (622 BC.)
iv) It may refer to Ezekiel’s age at the time of his call.
(1) Some reject this because it is not the normal manner of
dating prophetic writing; well known historical evens are
more common. See, Isa. 1:1; 6:1. But see, Gen. 7:6, 11.
(2) The 30th year would be significant to a man with
priestly connections. Numbers 4:3, 23, 30, 39. It is also
the year that Christ entered upon his public ministry. Luke
3:23.
(3) The year was also the fifth year of the exile of King
Jehoiachin.
(a) This was a crucial time in the history of Judah.
(b) Inhabitants in both Jerusalem and Babylon taught that
the captivity was only short-term, and they plotted against
Babylon to restore independence to Israel.
(c) Both Ezekiel and Jeremiah warned that the exile would
be much longer and that Jerusalem would be destroyed, not
restored.
c) Ezekiel was a captive by the River Chebar.
i) No man is a captive unless he chooses to be.
ii) The Cheber was a man-made canal used for irrigation.
(1) It brought water from the Euphrates for irrigation.
(2) Excavations at Babylon have revealed evidence of Jewish
settlements along such a canal.
d) There Ezekiel saw the heavens opened and saw visions of
God.
i) While this was a special vision, one of the mark’s of
God’s people is that they are able to see the invisible.
Heb. 11:27; 2 Cor. 4:18.
ii) Ezekiel was able to lift his eyes above the miseries of
exile and see visions of God.
e) It was at this time and in this place that God called
Ezekiel.
i) The word of the Lord came (Heb. justifies “indeed
came”).
(1) The emphatic marks a point of absolute beginning.
(2) Ezekiel the priest became Ezekiel the prophet of God.
(3) Those who declare today that God has spoken to them do
not have Ezekiel’s credentials.
ii) The hand of the Lord was upon him.
(1) This expression occurs seven times in Ezekiel (3:14,
22; 8:1; 33:22; 37:1; 40:1) and suggests a state of divine
possession in which the prophet received his supernatural
revelation – he was a man seized by God.
(2) It may also denote the divine compulsion of the call of
God upon Ezekiel.
2) A vision of the glory of God providing the necessary
context for Ezekiel’s call. 1:4-28.
a) Related comments.
i) Israel became a theocracy at Mt. Sinai. Ex. 19:1-8.
ii) It became a theocratic state in the days of Samuel. 1
Sam. 8:4-22.
iii) During its history an exclusive nationalism developed
that viewed God as absolutely tied to Israel.
(1) Jonah rejected the idea of preaching to foreigners, and
fled Israel to get away from God. Jonah 1:3.
(2) Ezekiel and the exiles had been removed from Israel,
leading them to conclude that in some sense they had been
removed from the Lord’s presence.
iv) So where was God?
(1) If he was in Israel, how could he allow foreign armies
to occupy the land?
(2) If the occupation was allowed to stand, it would mean
that the gods of Babylon were greater than the God of
Israel.
(3) Thus, the exiles could not believe that the exile would
be long.
(4) Ezekiel declared Jehovah to be God of the whole world,
that he cared for his people, and that he was with them
even in exile.
(5) Ezekiel declared Jehovah to be free to use whomever he
chose, including pagan kings (cf. Isa. 45:1; Hab. 1:5-11),
to accomplish his purposes.
b) Five elements of the vision of the glory of God.
i) The Windstorm. 1:4.
(1) When Ezekiel saw God, the revelation came in a great
thunderstorm. (cf. Job 38:1; 40:6; Ps. 29:3-5; 1 Kgs
19:11-13.)
(2) The display of nature captured Ezekiel’s attention as
the burning bush captured Moses’ attention. (Ex. 3:1-5.)
(a) In the wilderness God led the Hebrews by a pillar of
fire and a pillar of cloud. (Ex. 13:17-22.)
(b) When God came down on Sinai, he came in lightning,
smoke, and fire. (Ex. 19:16-18.)
(c) God is characterized as a consuming fire. (Deut. 4:24;
Heb. 12:28-29.)
(d) Fire not only represented the presence of God, but it
also was a symbol of the refining and purifying elements of
judgment (e.g., Mal. 3:1-6).
(3) The captives had lost their sense of the awe and
majesty of Jehovah, so Jehovah presented himself to the
prophet in power, majesty, and holiness so that Ezekiel
could sense God’s character as he communicated his message
to the captives.
(a) The storm was immense – not only large, but intense.
(b) It came from the north.
(i) God is the God of the north.
(ii) It was from the north that the invasion and
destruction of Jerusalem by the Babylonian army would come.
(cf. Jer. 1:14.)
ii) The four living creatures. 1:5-14.
(1) The four living creatures emerged from the storm as
Ezekiel watched. (They return in 10:5 and 10:20 where they
are called “cherubim.”)
(a) The cherubim were appointed to guard the holiness of
God.
(b) Their mission was to prevent anything unholy from
coming into the presence of God.
(c) They were indicators of the presence of God in the
storm.
(i) Most familiar with them as guardians of Eden to prevent
the reentry of sinful humanity. (Gen. 3:22-24.)
(ii) Their likeness was embroidered on the curtain of the
tabernacle to guard the holy of holies against unauthorized
entry. (Ex. 26:31.)
(iii) Within the holy of holies, their likeness stood atop
the ark of the covenant, and they affirmed God’s presence
there. (Ex. 25:18-22.)
(2) This passage lists ten characteristics of the cherubim.
(a) They had the form or appearance of a man. (1:5.)
(i) They were not human. (1:6-7.)
(ii) Their human qualities reminded that humans are the
crown of God’s creative work (Gen. 1:26-28) and the central
focus of his creation (Gen. 2:8-25).
(b) They had four faces, one on each side (1:8), that are
described in detail (1:10).
(i) Each face represented the highest form of life in a
general category – lion, undomesticated animals; ox,
domesticated animals; eagle, winged creatures; human, the
crown of God’ creation that exercised dominion over the
rest of God’s creation (Gen. 1:28).
(ii) These creatures show God as the Lord of all of his
creation.
(c) They had straight legs (1:7) with feet like a calf.
(i) “Straight” apparently means unjointed; the feet were
rounded for easy turning (?).
(ii) This characteristic may suggest stability in the
performance of God’s will.
(d) They had hands like a human under their wings (1:8).
(i) Each of the four wings touched those of the creature
next to it.
(ii) The wings of the creatures in the holy of holies also
touched (1:11; cf. Kgs. 6:27).
(iii) Each was related closely to his neighbor and united
as one in performing assigned tasks.
(e) They went straight when they moved (1:9, 12).
(i) Since there was a face in any direction, they went
straight in whichever direction they moved.
(ii) This suggests a sense of purpose, commitment, and
availability for assignments.
(f) They had four wings each (1:11; cf. 1:8).
(i) Two were extended up to support the throne and/or in
praise to God (these two touched the wings of each
neighboring creature (cf. 1:8, 23)).
(ii) The other two were used to cover the body, a sign of
humility and modesty.
(iii) Isa. 6:2 and Rev. 4:1-11 describe the creatures with
six wings.
1. The additional two wings were used to shield the face of
the creatures from the face of God.
2. One commentator suggested that Ezekiel’s creatures did
not need the additional wings since they were under the
platform (1:22) and looked straight ahead (1:9), thus being
unable to see the face of God.
(g) They followed the “spirit” in their movement. (1:12,
20.)
(i) This refers to the divine spirit of the one who sat on
the throne above them and who directed and enabled their
movements.
(ii) The cherubim were divinely appointed and empowered to
do the will and work of God.
(h) They appeared like burnished bronze (1:7) and coals of
fire or torches (1:13).
(i) This characteristic, mentioned again in 10:7, was
associated with a theophany.
(ii) The brightness of their appearance suggests their
close relation and proximity to Jehovah.
(iii) The skin of Moses’ face was radiant with light after
having been in the presence of God. (Ex. 34:29-35.)
(i) They moved as quickly as a flash of lightning (1:14),
Suggesting instantaneous action that resulted in immediate
implementation of God’s will.
(j) Their wings made an awesome sound (1:23-25) like
rushing waters.
(i) To Ezekiel this was like the voice of God.
(ii) This further confirms that this was a theophany.
iii) The wheels. 1:15-21.
(1) Associated with each cherubim there were wheels
described more in terms of function than of construction.
(2) They were described as the lowest part of the
chariot-throne and sat on the ground beneath the cherubim
(1:15).
(3) Their appearance was like chrysolite (perhaps topaz or
other semi-precious stone).
(4) Each wheel was actually two in one, with one apparently
set inside the other at right angles, permitting movement
in any direction.
(5) The wheels had outer rims had an outer edge that was
inset with eyes (1:18).
(6) The wheels gave mobility to the chariot-throne of God.
(a) When the cherubim moved, the wheels moved, activated by
the spirit.
(b) 1:21 is a recap of 1:19-20 and forms a conclusion to
the section, emphasizing the unity and coordination between
the cherubim, the wheels, the spirit, and the
throne-chariot.
(7) The mobility of the wheels represents God’s
omnipresence; the eyes represent his omniscience; the
elevated position represent his omnipotence.
iv) The platform. 1:22-27.
(1) The “expanse” (1:22) is the same word used in Gen. 1:6
to describe the creation of the heavens.
(2) Here it refers to some kind of platform above the
cherubim; it’s appearance was like ice and it supported
God’s throne.
(3) Under the platform, the wings of the cherubim produced
a sound like that of a rushing river like the voice of God
(1:24).
(4) Parallel to that sound, the voice of God came from
above the firmament. (See Rev. 1:15.)
(5) Positioned on the platform was a throne that appeared
like sapphire.
(a) The vision was similar to that of Moses and the 70
elders. (Ex. 24:10.)
(b) The throne is mentioned again in Ezek. 10:1.
(6) Upon the throne was a figure like that of a man whose
appearance was like fire described in other theophanies.
(See Ex. 3:2-15; 24:17; Rev. 4:1-5.)
(7) This vision portrays two important concepts about God
that his people seemed to have neglected, if not forgotten.
(a) He is a God of splendor and great power.
(b) His is not bound to the land of Israel.
(8) God came to Ezekiel and thus to his people in their
exile and reminded them of his holiness and power as the
Lord of creation.
(a) They were not overlooked; they were not forgotten.
(b) As terrifying as the vision was, it had a redemptive
function – God uses and permits crises to draw people to
him.
v) The prophet’s response. 1:28.
(1) When people are consumed by insurmountable problems and
buffeted by the storms of life, they usually do not need
another perspective on their problems, they need a new
perspective on God as Lord of life and larger than all
difficulties.
(a) Humanity in peril needs a sense of the majesty of God.
(b) There needs to be an awareness that God is greater than
adversity, that he is with his people in the midst of their
problems.
(c) This was the need of both Ezekiel and his hearers –
they needed a new vision of and commitment to the holiness
and majesty of God.
(d) This need was met in the first revelation of God in the
call of Ezekiel to be a prophet to the exiles.
(2) The cherubim, as protectors of God’s holiness, were a
reminder that humankind was sinful.
(a) People often want to blame God for the storms of life
and forget that human sin brought chaos into the world.
(b) The only hope for humanity is to recognize God in the
midst of the storms as the one who can restore the calm.
(See Luke 8:22-25.)
(3) Ezekiel fell on his face when he saw the vision of God.
(See Isa. 6:1-9.)
(a) Ezekiel may have wondered who could speak for God to
such a people in such a place.
(b) The answer came in his call.
(4) The opening vision of Ezekiel affirmed three
significant truths about God that are summarized in 1:28.
(a) It reaffirmed the nature of God as holy, powerful, and
majestic.
(b) It reaffirmed in the rainbow God’s promise-making and
promise-keeping character. (Gen. 9:16.)
(c) It reaffirmed that nothing, including geographic
location, separated one from God (cf. Rom. 8:38-39.)
(5) Through this vision Ezekiel received a message of hope.
(a) God was still at work among the exiles.
(b) This meant that he knew about them and was concerned
about their plight.
(c) People need a vision of hope, but such hope is always
dependent on a willing response and a humble, repentant
attitude.
3) The call itself, with specific directives. 2:1-3:15.
a) The prophet’s mission. 2:1-7.
i) God uses the designation “son of man” 93 times to
address Ezekiel, and never calls him by his name.
(1) The expression “son of” could mean “having the
characteristics of,” as in “son of a night” (Jonah 4:10)
and “son of peace” (Luke 10:6).
(2) “Son of man,” then, can mean “member of humanity.”
(3) But characteristic of humanity, and perhaps the focus
in its use in Ezekiel, is frailty and mortality, in
contrast to the eternality and awesome majesty of God (cf.
31:14).
(a) While used in Num. 23:19 as an equivalent to “man,” the
focus is on human unreliability.
(b) In Job 25:6 it is associated with “maggot” and ”worm.”
(c) It describes man’s apparent insignificance in Ps. 8:4.
(4) But in Ps. 80:17 the reference is to the Davidic
dynasty as God’s appointed agent on the throne of Israel;
it would be through him that God would renew his favor
toward his people.
(5) In addition to a reminder of his dependence upon God,
it may also have reminded him of his responsibility as
God’s watchman and messenger of redemption.
(6) The same phrase was used of the messianic figure in
Dan. 7:13 who appeared before the Ancient of Days and of
Daniel himself in Dan. 8:17.
(7) It was often used in the N.T. about Jesus himself (see
Matt. 8:20; 9:6; 11:19; Mark 2:28).
(8) Thus, one may conclude that when “son of man” is used
of an individual who is spoken of as Jehovah’s agent, it
points to humankind created royal, restored to a regal
position, and called to serve as Jehovah’s human
representative on behalf of human beings.
ii) Ezekiel’s response to the vision was to fall prostrate
in an act of worship and reverence (v. 28).
(1) God commanded him to stand to receive his call and
commission (compare Dan. 10:11), indicating his acceptance
of Ezekiel and his intention to call him to service.
(2) The Spirit entered Ezekiel enabling him to speak God’s
message with authority, confidence and courage.
iii) Ezekiel was sent to the Israelites, including those
captive in Babylon and those in the homeland, and to the
rebellious nations (2:3-5).
(1) God also described the character of those to whom
Ezekiel was sent.
(a) Rebellious.
(b) Transgressors.
(c) Impudent or obstinate.
(d) Stubborn or stiff hearted.
(2) Ezekiel was encouraged at the beginning of his mission
not to fear opposition. 2:6-7.
(a) His hearers were described as briers, thorns, and
scorpions.
(b) He was not responsible for their lack of receptivity;
success was measured by his faithfulness to his charge.
b) The prophet’s motivation. 2:8 – 3:3.
i) How could one be motivated for a ministry that would be
rejected, for a mission that was bound to fail?
ii) Ezekiel was instructed to indicate his obedience by
eating what God offered to him.
(1) When it was unrolled, Ezekiel saw that it was written
on both sides.
(a) May indicate the fullness of coming judgment.
(b) May suggest that there was no room for Ezekiel to add
personal opinion; his message was to be God’s alone.
(2) Three words were used to describe the contents of the
scroll – lament, mourning, and woe.
(a) Lament – funeral song written in specific meter and
sung in time of bereavement.
(b) Mourning – words and moans uttered by bereaved family
or professional mourners upon death of loved one.
(c) Woe – exclamation of distress over great loss of any
kind.
(3) Ezekiel was to assimilate the message and proclaim its
contents.
(4) He would proclaim good news as well, but he did not
need to be warned about that.
(a) The part of the mission that he might like to avoid was
the proclamation of bad news.
(b) Faithfulness demands that God’s whole message be
delivered. (See Acts 20:27.)
iii) Ezekiel was commanded four times to eat the scroll,
and then to go and preach God’s message.
(1) The message originated with God; it was not discovered
by logic or deduction but through divine revelation.
(2) When eaten, it was sweet to the taste. (3:2-3.)
c) The prophet’s divine preparation. 3:4-11.
i) Israel was the primary recipient of Ezekiel’s message.
(1) Even the message that Ezekiel was to deliver to the
“nations” centered on the relationship of those countries
to Israel and especially atrocities committed against
Israel.
(2) Ezekiel was sent to the people of Judah who spoke his
language but whose decadence had surpassed that of the
foreign nations (v. 6; 5:6-12; 16:47-52).
ii) Rejection of Ezekiel’s mission and message was not so
much a rejection of Ezekiel as a renunciation of God – the
people refused to listen to Ezekiel because he spoke God’s
message. (3:7.)
(1) This was similar to the rejection of Samuel’s
leadership. (1 Sam. 8:4-7.)
(2) Ezekiel’s hearers are here described as being of a
“hard forehead” and a “stiff heart.”
(a) The hardness of Pharaoh’s heart is given many times as
the reason for his disobedience. (Ex. chs 7 – 10.)
(b) The use of that term to describe Israel was a serious
indictment. (cf. 2 Chron. 36:13; Prov. 28:14.)
iii) Opposition was pictured as coming from people with
hardened faces. (3:8-9).
(1) This implied a hardened will set against the word and
will of God.
(2) God responded by promising the prophet that he would
harden the forehead of Ezekiel so that it was like flint.
(3) Ezekiel was assured of divine protection in his
mission.
iv) Ezekiel was instructed to listen with his ears and
receive with his heart all that God said. (3:10-11.)
(1) This implies a continuous relationship in which Ezekiel
was to keep on listening as God kept on speaking.
(2) Listening was not confined to the call, but was to
characterize Ezekiel all through his ministry.
d) The conclusion of the call. 3:12-15.
i) Ezekiel was lifted by the Spirit (v. 12).
ii) As he was lifted he heard the sound of the creatures’
wings and the movement of the wheels, suggesting the
movement of the chariot throne and the end of the vision.
(v. 13.)
iii) The Spirit took Ezekiel to his place among the
captives by the River Chebar at Tel Abib. (v. 15.)
(1) The name means city of ears.
(2) Its location is uncertain, but it is modern Tel Aviv.
iv) Ezekiel was in great distress (v. 14), and he sat among
the people seven days (v. 15).
4) Ezekiel’s appointment as a “watchman,” affirming his
personal responsibility. 3:16-21.
a) Seven day periods were common in Israel.
i) Mourning for the dead continued seven days. (Gen. 50:10;
Num. 19:11.)
ii) Seven days was the time of consecration for a priest.
(Lev. 8:1-33.)
b) When seven days had lapsed, God appeared and began
giving Ezekiel the message that he was to deliver.
i) Ezekiel had been told that he was to deliver divine
words (2:4, 7; 3:4, 11), but he had not been given those
words.
ii) Here, “the word of the Lord came” to Ezekiel.
(1) This is the first use of that phrase.
(2) Used in some 41 verses, it was to characterize
Ezekiel’s ministry.
(3) It is found elsewhere in the OT only in Jeremiah (9
times) and Zechariah (2 times).
c) Ezekiel was told that he was sent as a watchman to
Israel (v. 17).
i) Although the concept is mentioned elsewhere (Isa. 21:6;
52:8; 62:6; Jer. 6:17; Hab. 2:1), only here are the duties
of a watchman defined.
(1) The safety of the entire population rested with the
watchman.
(2) If a watchman failed in his duty, he would be held
personally responsible for any loss.
ii) Ezekiel was God’s watchman appointed to warn Judah and
Jerusalem of impending destruction.
(1) He was to warn the wicked of their sin and of impending
judgment (v. 18).
(2) The responsibility of the wicked was then upon them; it
would be upon the prophet if he refused or failed to warn
(vv. 19-21).
5) The reaction of the prophet. 3:22-27.
a) The hand of the Lord was on the prophet, suggesting
receipt of a vision experience (v. 22).
i) This was a logical extension of his commission as a
watchman.
ii) He went to the plain to receive further instruction.
(Compare with Paul’s sojourn in the desert. Gal. 1:16-17.)
iii) When Ezekiel moved to the plain, he once more
encountered the glory of the Lord’s presence, and, as
before, he fell on his face. (v. 23.)
b) Ezekiel was given three restrictions.
i) He was to shut himself in a house. (v. 24.)
ii) He was to be bound with ropes to insure his seclusion.
V. 25.)
iii) He was to be unable to speak. (cf. Job 29:10; Ps.
137:6.)
(1) He was to be silent except when the Lord enabled him to
speak.
(2) Further instructions in ch. 24:25-27 may indicate that
the silence would last until the fall of Jerusalem (about
six years).
(3) The silence actually ended when “He that was escaped
came” (33:22).
c) The call closed with what was a favorite saying of
Jesus, “He that heareth let him hear; and he that
forebeareth, let him forebear.” (See Matt. 13:10-17.)
d) As the nation faced days of judgment, their needs could
not be met by offering a new perspective on their problems;
what they needed was a new perspective on God.
i) The call of Ezekiel provided that new perspective by
reinforcing the holiness and majesty of God.
ii) Ezekiel was able to share that viewpoint with the
certainty of judgment.