Seventh-day Adventist Bible CommentaryEzekiel 1

The World of Ezekiel, 593 B.C.

The Book of the Prophet EZEKIEL INTRODUCTION 1. Title. In the Hebrew the book is entitled with the name of its author, Yechezqe’l, signifying “whom God will strengthen.” This name, like that of many others of the saints of old, was singularly appropriate to its bearer’s life and work. In the KJV, as well as in the Hebrew, the book is placed third among the writings of the four greater prophets. This is certainly its true chronological position, for it places the book between those of Ezekiel’s two great contemporaries. Of these Jeremiah began his prophecies long before, and Daniel continued his prophecies long afterward.

2. Authorship. Until recent years the authenticity and canonicity of the book of Ezekiel have not been seriously assailed. However, conservative scholars as well as many of the more critical school still hold to the traditional position that Ezekiel himself was the author of the compilation of prophetic utterances that now bear his name. Nothing is known concerning the personal history of the prophet except what may be gathered from the book itself and from the circumstances of the times in which the author lived. He is not mentioned in any other book of the OT, and his writings are never directly quoted in the New (except, perhaps, 2 Cor. 6:17), although there are many allusions to his imagery, especially in the book of Revelation. Outside the Bible he is mentioned only by Josephus (Antiquities x. 5. 1; 6. 3; 7. 2; 8. 2), and by Jesus son of Sirach (Ecclesiasticus 49:8), neither source contributing any detail of importance. Ezekiel calls himself “the priest, the son of Buzi” (ch. 1:3). Of Buzi nothing is known. The fact that Ezekiel was included among “all the princes, and all the mighty men of valour” (2 Kings 24:14) who were taken away in Jehoiachin’s captivity (597 B.C.; see on Eze. 1:2), indicates that he was probably a member of Jerusalem’s aristocracy. How old Ezekiel was when the doom of captivity fell upon him cannot be definitely known. Some suggest that the “thirtieth year” of ch. 1:1 may refer to the 30th year of his life. On this supposition he would have been 25 years old at the time of his exile. According to Josephus, the prophet was then a young man (Antiquities x. 6. 3). That he must have been at least comparatively youthful at the time is attested by the fact that one of his prophecies is dated 27 years later in 570, or 571 (see on ch. 29:17), and apparently he exercised his office for some time longer. See Chronological Table of the Prophecies of Ezekiel on p. 572. Unlike Jeremiah, who remained unmarried (Jer. 16:2), Ezekiel had a wife whom he cherished as the desire of his eyes (Eze. 24:16). She died suddenly in the 9th year of the Captivity (ch. 24:1; see on ch. 1:2), and left the prophet to bear in solitude the great trials of his prophetic office. 3. Historical Setting. Ezekiel began his prophecy in the 5th year of Jehoiachin’s captivity (ch. 1:2), 593/592 B.C. (see Vol. III, pp. 92–94). The northern kingdom of Israel had ceased to exist more than 100 years before, and the overthrow of Judah was rapidly approaching. The Babylonian servitude had already begun when, in the 3d year of Jehoiakim (605 B.C.), Nebuchadnezzar, king of Babylon, came against Jerusalem (Dan. 1:1). It is not known how many captives were taken at this time. Among them were some “of the king’s seed, and of the princes” (Dan. 1:3; cf. 2 Kings 24:1). After 11 years of reign Jehoiakim came to an inglorious end and was succeeded by his son, Jehoiachin (597 B.C.; see on 2 Kings 24:1). After a reign of only three months he was carried as a captive, along with 10,000 of his chief people, including Ezekiel, to Babylon (2 Kings 24:12–16; Eze. 1:1, 2; 33:21). Jehoiachin’s successor, Zedekiah, was no better than his predecessors. In his 11th year (586 B.C.) came the final overthrow of Judah (2 Kings 25:1–11). The remnant of the people were taken, the Temple burned, and Jerusalem destroyed. Only a few of the “poor of the land” were left to be vinedressers and husbandmen (2 Kings 25:12). Such were the turbulent times in which Ezekiel, while yet a young man, was called to the prophetic office. The prospects were far from bright. The stroke of judgment that had already fallen on Jerusalem, instead of sobering the inhabitants of Judah, seemed only to plunge them deeper into apostasy and vice. Nor were the exiles on the river Chebar

disposed to be “exercised” by the “chastening” (Heb. 12:11). They too continued rebellious and idolatrous (Eze. 2:3; 20:39), and showed little disposition toward thorough reform. 4. Theme. The messages of the book of Ezekiel clarify the purpose of God for His people in the bitter experience of the Babylonian captivity. For centuries the prophets had counseled and warned Israel, yet the nation sank ever deeper into apostasy. Eventually, it became evident that the chosen people would never attain to God’s objectives for them as a nation (see pp. 26–30) unless drastic means were used to teach them lessons of obedience to, and cooperation with, God. Accordingly, He permitted them to learn in adversity lessons they had refused to learn during times of prosperity (see p. 31). Strange to say, it was the leaders of Israel who, by precept and example, led the nation into apostasy (see Isa. 3:12; 9:16; Eze. 34:2–19). At first, apparently, God purposed that only the leaders should be carried into captivity (see Dan. 1:3, 4). The vast majority of the people were to remain in Judea, awaiting there the return of a chastened group of leaders to guide them in the way of God’s choosing. Had the Jews been willing to submit to Nebuchadnezzar, as God intended (see Jer. 27:1–22), the city of Jerusalem and its magnificent Temple would have remained intact (see Jer. 17:25, 27; 38:17), and the century of delay, difficulty, and discouragement that confronted the exiles upon their return from Babylon would have been avoided. But Israel’s stubborn resistance (see Jer. 28:1–14) made their cup of suffering progressively more bitter and brought on a second and then a third deportation (597 and 586 B.C. respectively). “Yokes of wood” were replaced with “yokes of iron” (Jer. 28:13, 14). But even in captivity divine justice was seasoned with mercy. God came to His people as a teacher, to impress upon them the folly of disobedience and the desirability of cooperating with Him, rather than as a stern judge to punish them. The bitter experiences of the Captivity were not so much retributive in nature as they were remedial. The prophets Jeremiah, Ezekiel, and Daniel were commissioned to reveal Heaven’s purpose to men and to elicit cooperation with it. Jeremiah was sent to the Jews who remained in Judea, while Ezekiel carried out a similar mission for those who had already gone into captivity. Daniel was Heaven’s ambassador to the court of Nebuchadnezzar, to make known to him the divine will and to secure his cooperation. The fires of suffering were to burn no hotter than necessary to remove the dross. For a detailed consideration of the role of Daniel in relation to the Captivity, see Introduction to Daniel. For a consideration of the over-all divine purpose for Israel during the Captivity see pp. 29–32; cf. on Dan. 4:17. The book of Ezekiel consists of two distinct parts. The first, chs. 1:1–33:20 to 33:20, records messages borne by Ezekiel to the captives by the river Chebar, near Babylon, mostly prior to the fall of Jerusalem in 586 B.C. The second, chs. 33:21 to 48:35, anticipates, and was designed to inspire hope in, the restoration from captivity. It was God’s intent, through Ezekiel, to make a powerful appeal to the Israel of the Captivity to accept at long last the divine destiny for them. The occasion for such an appeal was particularly appropriate in the light of new historical developments. The plan of the book displays the characteristic gospel style. A number of the messages are devoted to an exposure of the sins of the people. The object is twofold: first, to lead the people into a genuine experience of repentance, and second, to reveal the need of divine aid for future obedience promised in the new covenant. Through ignorance on the one hand, and perverted instruction by corrupt priests, false prophets, and apostate leaders on the other,

the Israelites possessed a greatly distorted picture of the character of God and of God’s plan for His people. This erroneous impression Ezekiel sought to correct. He hoped that a new concept of God would be the motivating force to accomplish the needed reform and to impel the people to accept their high destiny. He importuned them to accept the Exile and to abandon their false hope in the ability of Jerusalem to withstand capture. He pleaded with them to permit the Captivity to have its salutary effect upon them. He crowned his appeal with repeated and detailed pictures of the future glory that would ensue upon an acceptance of the conditions. How different the history of Israel would have been had she heeded the impassioned pleas of the seer! 5. Outline. The prophecies of Ezekiel are set down according to a well-considered plan. They fall naturally into two main divisions: the first 33 chapters representing prophecies delivered, at least mainly, prior to the destruction of Jerusalem, and the last 15, those delivered after the destruction. The first division may in turn be divided into two parts, with chs. 1–24 devoted to Israel in relation to the Captivity, and ch. 25:1 to 32:32 to judgments on surrounding nations. Another interesting feature about the prophecies of Ezekiel is their accurate dating. The chronological table on p. 572 shows the dates for the various sections of the book as nearly as they can be tabulated from the chronological data provided by the prophet (compare the chronology of Jeremiah, p. 348). Each main division subdivides itself naturally into its several sections through the interjection of the expression “and the word of the Lord came unto me.” This phrase appears 29 times throughout the book. The outline follows the plan of the foregoing suggestions: I. Prophecies of Judgment Concerning Israel, 1:1 to 24:27. A. First section, 1:1 to 7:27 (5th year, 4th month, 5th day). 1. The call of Ezekiel, 1:1–3:11 to 3:11. a. The vision of the glory of God, 1:1–28. b. The divine commission to the prophet, 2:1 to 3:11. 2. The beginning of the prophetic activity, 3:12 to 7:27. a. The hesitation at Chebar, 3:12–16. b. The hesitation rebuked, 3:17–27. c. The siege of Jerusalem symbolically portrayed, 4:1–17. d. The four signs and their interpretation, 5:1–17. e. The mountains of Israel rebuked, 6:1–14. f. The desolation of Israel foretold, 7:1–27. B. Second section, 8:1 to 19:14 (6th year, 6th month, 5th day). 1. A series of visions while in the Spirit at Jerusalem, 8:1 to 11:25. a. The abominations in the Temple, 8:1–18. b. The work of judgment, 9:1–11. c. The reappearance of the vision of the living creatures, 10:1–22. d. The leaders of the people denounced, 11:1–25. 2. Two symbolic signs, 12:1–20. a. The attempted escape and capture of Zedekiah illustrated, 12:1–16. b. The terrors of the siege illustrated, 12:17–20. 3. Discourses revealing the cause and imminence of threatened judgments, 12:21 to 14:23. a. The certainty of the speedy fulfillment, 12:21–28.

b. The discourse against false prophets and prophetesses, 13:1–23. c. The testimony against the idolatrous seekers after oracles, 14:1–23. 4. Various parables and similitudes, 15:1 to 19:14. a. The vine tree, 15:1–8. b. The wretched infant and lewd adulteress, 16:1–63. c. The two eagles and the vine, 17:1–24. d. The sour grapes, 18:1–32. e. The lion’s whelps, 19:1–9. f. The wasted vine, 19:10–14. C. Third section, 20:1 to 23:49 (7th year, 5th month, 10th day). 1. The narrative of Israel’s rebellions, 20:1–49. 2. Various portrayals of threatening judgments, 21:1–32. a. The sword against Jerusalem, 21:1–7. b. The sword bright and furbished for the slaughter, 21:8–17. c. The divination of the king of Babylon, 21:18–27. d. The sword against Ammon, 21:28–32. 3. A catalogue of Jerusalem’s sins and the resultant doom, 22:1–31. a. The abominations of princes and people, 22:1–16. b. The fearful doom of Jerusalem, 22:17–22. c. The lack of a single intercessor, 22:23–31. 4. The history of apostasy told in a parable, 23:1–49. D. Fourth section, 24:1–27 (9th year, 10th month, 10th day). 1. The vision of the boiling pot, 24:1–14. 2. The death of Ezekiel’s wife, 24:15–27. II. Prophecies of Judgment Concerning Foreign Nations, 25:1 to 32:32. A. First section, 25:1 to 28:26, the date not specified, but possibly following the message under “D” above. 1. A series of prophecies concerning Israel’s immediate neighbors, 25:1–17. a. Against the Ammonites, 25:1–7. b. Against the Moabites, 25:8–11. c. Against the Edomites, 25:12–14. d. Against the Philistines, 25:15–17. 2. A series of prophecies concerning Tyre, 26:1 to 28:19. a. Her fall predicted, 26:1–21. b. A lamentation over her, 27:1–36. c. Her prince bewailed, 28:1–10. d. The origin, history, and destiny of Satan delineated under the figure of the king of Tyre, 28:11–19. 3. A prophecy against Sidon, 28:20–26. B. Second section, 29:1 to 32:32 (various dates), prophecies on Egypt. 1. First division (10th year, 10th month, 12th day). a. The judgment against Pharaoh, 29:1–7. b. The desolation of the land of Egypt, 29:8–12. c. The promise of a return from captivity, 29:13–16. 2. Second division (27th year, 1st month, 1st day of the month [interpolated here to fill out the prediction upon Egypt]).

a. Egypt to be given to Nebuchadnezzar for his hire, 29:17–20. b. The restoration of Israel, 29:21. 3. Third division (no date, probably same as group a above): Egypt and her helpers to fall, 30:1–19. 4. Fourth division (11th year, 1st month, 7th day): Babylon strengthened against Egypt, 30:20–26. 5. Fifth division (11th year, 3d month, 1st day): Egypt’s glory and downfall parallel Assyria’s, 31:1–18. 6. Sixth division (12th year, 12th month, 1st day): lamentations for Egypt, 32:1–16. 7. Seventh division (12th year, 15th day): Egypt to take her place among other fallen nations, 32:17–32. III. Prophecies of Mercy Concerning Israel, 33:1 to 48:35. A. First section, 33:1 to 39:29 (12th year, 10th month, 5th day). 1. Ezekiel’s commission renewed, 33:1–20. 2. The arrival of news of the fall of Jerusalem, 33:21–33. 3. The shepherds of Israel reproved, 34:1–31. 4. A prophecy against Edom, 35:1–15. 5. The mountains of Israel comforted, 36:1–38. a. Desolated Israel to be rebuilt, 36:1–15. b. A spiritual revival the basis of the new kingdom, 36:16–38. 6. The vision of the dry bones, 37:1–28. 7. Prophecies against Gog and Magog, 38:1 to 39:29. B. Second section, 40:1 to 48:35 (25th year, in the beginning of the year, 10th day), visions of future restoration. 1. Of the Temple, 40:1 to 43:27. 2. The Temple ritual, 44:1 to 47:12. 3. The distribution of the land, 47:13 to 48:35. Chronological Table of the Prophecies of Ezekiel Yr. of Jehoiachin’s Year B.C. Day Month Captivity Julian S–S F–F Chapters Month (1) (597/96) (597/96) 5 4 5 July 593 592 1-7 5 6 6 September 592 591 8-19 10 5 7 August 591 590 20-23 10 10 9 January 588 588 24, 25? 12 10 10 January 587 587 29:1-16; 30:1-19? 1 ---- 11 587/86 587/86 26-28 7 1 11 April 587 586 30:20-26 1 3 11 June 587 586 31 5 10 12 January 585 585 33 (34-39?) 1 12 12 March 585 585 32:1-16 15 [12] 12 March [585] [585] 32:17-32 10 [1?] 25 April 573 Oct. 573? 40-48 { Apr. 572?

1 1 27 April 571 570 29:17-21

Thirtieth year. With the characteristic accuracy of a faithful historian, Ezekiel begins his prophetic dissertation with a careful dating of the events concerned. It was the 30th year. However, he does not specify the particular event that marks the beginning of this period. Many believe that he refers to the 30th year of his life. The age of 30 was significant from the point of view that at this age the Hebrew youth were considered to have reached maturity. This was the year in which the Levites originally began their Temple functions (Num. 4:3). It was in or about their 30th year that both our Lord and John the Baptist began their public ministry (see on Matt. 3:1). Since this 30th year is equated with the 5th year of Jehoiachin’s captivity (see on Eze. 1:2), the 1st year of the 30 would be (according to two of the possible reckonings) a significant year, the 18th of Josiah; for it was then the book of the law was discovered in the Temple (2 Kings 22:3–8). This event marked the beginning of a reformation that, if successfully followed up, would have done much to alter the future history of Judah. It is possible that Ezekiel had this important incident in mind when he designated the 30th year. Fourth month. Numbered from the spring month Nisan, regardless of whether the calendar year was reckoned from spring or fall (Vol. II, pp. 108–110, 116). The 4th month would begin in our June or July, 593 or 592 (see on v. 2). Among the captives. That is, Ezekiel was in the midst of the region where the captives were settled. The vision came to him privately, and was later to be delivered publicly (ch. 3:1, 4). Chebar. By most earlier commentators this river was identified with Habor, the modern Nahr el–Khábûr in northern Mesopotamia. The difficulty with this view was that this river was not “in the land of the Chaldeans” (v. 3). However, recent excavations carried out at Nippur, in Babylonia proper, have uncovered evidences of a settlement of Jews in the area in about the 7th to the 5th century B.C. Through this vicinity ran one of the great Babylonian canals known as Nâru Kabari, which is probably the river to which Ezekiel here refers. Visions of God. These were not only visions given by God but manifestations of the divine glory to the prophetic eye. Such revelations are termed theophanies. They frequently accompany the call of a prophet. Thus, Isaiah trembled before the awful display of the throne high and lifted up (Isa. 6:1); Moses beheld the glory in the burning bush (Ex. 3:2); John the revelator saw one like the Son of man walking in the midst of the golden candlesticks (Rev. 1:13). What was the purpose of these visions of God? They may be regarded as grand introductions by which God ushers the prophet into a new realm of knowledge and insight, a new era of experience, a new phase of responsibility. In their capacity as prophets these messengers would be expected to speak with conviction concerning divine matters. No mere mental suppositions would do. They would have to speak of things actually seen. It was an advantage for them to be able to say with Isaiah, “Mine eyes have seen the King, the Lord of hosts” (Isa. 6:5). So impressed was Ezekiel with his vision of divine glory that he noted down the precise time. It was the 5th day of the 4th month of the 5th year of Jehoiachin’s captivity

(v. 2). Christians do well to note down and oft recall special interventions of divine Providence and unusual revelations of the divine presence in their experience.

Ellen G. White

Fifth year. This date is easily synchronized with secular history, for the capture of Jehoiachin is the most precisely dated event in the Bible. Already placed in 597 B.C. by its synchronism with a year of Nebuchadnezzar (see on 2 Kings 24:12), whose reign is astronomically fixed (see Vol. II, p. 152), it is now known to have occurred on Adar 2 (see Vol. IV, pp. 505, 756), approximately March 16. Then came Jehoiachin’s removal to Babylon, and the beginning of the period known as Jehoiachin’s captivity (2 Kings 24:6– 15). Obviously Ezekiel was in that unhappy company that was removed to Babylon at this time, for his system of dating, which is based on the years of the captivity of Jehoiachin (as indicated in the present verse), is twice equated with the years “of our captivity” (chs. 33:21; 40:1). The 5th year of Jehoiachin’s exile would bring us to 593/592 B.C. for the year of the beginning of Ezekiel’s visions. Whether the day of this vision was in the summer of 593 or the summer of 592 depends on whether Ezekiel counted the year of Jehoiachin’s captivity from the spring (by the Babylonian calendar) or from the autumn (by the Jewish civil calendar). See p. 572 for the alternative dates of the visions.

Came expressly. Literally, “being, was.” The verb “to be” is duplicated, thereby becoming emphatic—the word “truly came” to him. Ezekiel recognized the uniqueness of his new experience. He knew that what had come to him was not some sudden flight of imagination, or some burst of spiritual enlightenment. The Lord was speaking directly to him in a manner now possible because of his new investment with the prophetic gift. The priest. See p. 567. Hand of the Lord. A figure of the divine power that rested upon him. The same expression is used concerning other prophets, for example, Elijah (1 Kings 18:46), Elisha (2 Kings 3:15). Compare the experience of Daniel (Dan. 8:18; 10:10), Isaiah (Isa. 8:11), and John (Rev. 1:17). Ezekiel knew that this strange, new power now impelling him was none other than the power of God.

I looked. Here begins a description of what passed before the prophet’s astonished gaze. The vision concerning the four living creatures, the four wheels, the firmament, and the throne has been considered the most obscure of all the OT visions. It is true that certain features appear strikingly unusual, but this ought not to deter us from seeking an understanding of that which God has seen fit first to present and further to have recorded and preserved in His Sacred Word. Much can be understood, and perhaps nearly all, of what God intended to teach through this vision. Out of the north. North was the direction from which the Assyrian and Chaldean conquerors were accustomed to descend upon Jerusalem (see on Jer. 1:14). It has been suggested that this may have been the reason why the whirlwind, which brought with it the cloud concealing the divine presence and the bow of promise, was presented as coming from that direction. Above the cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned (5T 752). Ezekiel was filled with gloomy forebodings over the desolations of his land, and needed reassurance. A great cloud. Doubtless a symbol of the divine presence (see Ex. 19:9–16; Ps. 50:3). Infolding itself. The clause may literally be translated, “and a fire taking hold of itself.” The form of the Hebrew verb here used suggests the fire gathering itself up in fresh outbursts of flame.

Amber. Heb. chashmal, a word occurring only here, in v. 27, and in ch. 8:2. The derivation is uncertain and any translation is merely conjectural. The RSV renders it “gleaming bronze.” The LXX reads, elektron, “electrum,” an alloy of silver and gold. This polished metal, glowing in the light of the revolving flames, added to the dazzling brightness and splendor of the scene.

Likeness. The prophet is shown beings he has never beheld before and with which his hearers and readers were unfamiliar. He must describe them in terms understood by men. His feelings of inadequacy are indicated by his frequent use of the term “likeness.” The word appears 10 times in ch. 1. Of a man. With all the strange variety of details yet to be described, the chief impression was that the living creatures had a human form. They stood and moved upright like men.

Four faces. The four living creatures were identical in appearance. Each of them had four distinct faces, those of a man, a lion, an ox, and an eagle (v. 10). By contrast the four living creatures that John saw were not identical. They had each only one face, and the four faces were different (Rev. 4:7), the forms, however, corresponding to the faces of the living creatures Ezekiel saw. Four wings. The living creatures of Rev. 4 had six wings. The seraphim of Isa. 6:2 had six wings.

Their feet. Or, “their legs.” The word translated “feet” at times designates the “legs” (see 1 Sam. 17:6). The structure was such as to make the creatures fitted equally for motion in all directions, without the necessity of turning, as the vision further indicates (see Eze. 1:17).

The hands of a man. See on ch. 10:8. If, as appears evident, the two scriptures represent the same figure, then the hands do not belong to the living creatures as a part of their bodies. They represent instead the hand of God placed underneath the wings for the purpose of guidance.

Ellen G. White

Joined. Compare v. 11. Turned not. There was no necessity for turning, for since the faces looked in all directions, any direction was a forward movement. The feet being “straight” (see v. 7) made it equally easy to go in any way. We may imagine a formation like a square that never turned on its axis, but simply moved in the direction in which it was impelled.

Their faces. There was but one body to each of these creatures, but each body had four faces. The faces were on the four sides, so that each of the four creatures looked in all four directions at once. Since the prophet does not interpret the symbols of his vision, and since the Scriptures elsewhere do not directly state the significance of these faces, we can only conjecture as to the specific application of the symbols. Commentators have suggested various ideas, such as: (1) The human face is the highest symbol of the Eternal; the lion, a symbol of sovereignty; the ox, also a king of sovereignty, together with a natural symbol of strength made subservient to human uses; and the eagle, an emblem of kingly power. (2) The faces are symbols of the four evangelists. This view was advanced by the Church Fathers, Irenaeus being one of the first to set forth the theory. The lion is sometimes identified with Matthew, and the man with Mark, and conversely. The ox and the eagle are uniformly assigned to Luke and John respectively. But this interpretation has only an imaginative foundation. (3) According to later Jewish tradition the four forms, taking

Ezekiel’s order, are the standards generally borne by the tribes of Reuben, Judah, Ephraim, and Dan when they encamped in the wilderness (Num. 2:2). That such were the ancient standards cannot be verified. Even if such were possible, it is difficult to see any connection between the standards and the teaching objectives of the vision. When an attempt is made to interpret these four living creatures, it is well to keep in mind that in symbolic prophecy the prophet sees representations of the actual and not the actual itself. These representations may be like the actual; often they are not. Frequently the actors in a prophetic drama have an appearance vastly different from the beings or movements they represent. Thus angels may act the parts later to be carried out by men. An angel acted the part of the advent people in a vision of the disappointment (Rev. 10:1–11; cf. Rev. 14:6–12). Caricatured beasts and dragons are used to dramatize the parts of nations and supernatural powers (see Dan. 7; 8; Rev. 12; 13; 17). In one instance Jesus is symbolically presented as a lamb with a bleeding knife wound, and with seven horns and seven eyes (Rev. 5:6). No one would conclude for a moment that this was an attempt to represent the appearance of Jesus. In a vision of the second advent Jesus is shown riding on a white horse, clothed in a garment dipped in blood, and having a sword in His mouth. Here again it is not the purpose of the vision to represent the actual appearance of Jesus at the time of the great climactic event of history (Rev. 19:11–15). Care must be exercised not to take a Bible prophet literally when literalness is not intended. On one occasion, when ridiculed by her critics, Ellen G. White wrote: “My opponents ridicule ‘that weak and childish expression of glorious grapes growing on silver wires, and these wires attached to golden rods.’… I do not state that grapes were growing on silver wires. That which I beheld is described as it appeared to me. It is not to be supposed that grapes were attached to silver wires or golden rods, but that such was the appearance presented” (EGW MS 4, 1883). In the interpretation of symbolic prophecy it is important to permit the same Spirit that indited the vision to identify its symbols. Where such identification is lacking, the expositor is left to conjecture as to the application; hence dogmatism must be avoided. Further, as in parables, the various features of symbolic presentations have varying degrees of significance and importance. A parable must not be made to stand on all four feet. This is likewise true of symbolic prophecy. Equal importance must not be attached to every detail of a prophetic picture. Some features may be introduced merely to round out the presentation, or to provide a consistent background. As in the case of parables, we must learn what is the over-all objective of the vision, and what features of the pictorial presentation are intended to convey divine truth (see Vol. III, p. 1111; see also COL 244). Inspiration has not left us in darkness as to the teaching objective of Ezekiel’s vision of the living creatures (see PK 535, 536; 5T 751–754; Ed 177, 178). The statements here referred to set forth first the background of the vision. The prophetic presentation aimed to give courage to the Jews at a moment when much of their country lay in ruins through successive invasions and many of the inhabitants were captives in a foreign land. To these oppressed ones it appeared that God was no longer in control. The plundering of the heathen nations at will was interpreted by many as though God no longer cared. The people failed to see the hand of God in the course of history. They were unaware of the fact that a divine, overruling purpose was at work in the recent developments, as indeed it had been in all ages. The vision was given to show that an overruling Power had to do with the affairs of earthly rulers and that God was still in control. This was the over-all

objective of the vision. Thus any interpretation attempted must be consistent with this objective. The living creatures represent heavenly beings (see 5T 751). As already noted, it is not necessary to imagine that in the service of God are four-headed, four-winged beings. Inspiration nowhere requires such a conclusion. The forms chosen for this prophetic presentation were doubtless designed to symbolize heavenly messengers in their plentitude of offices, capabilities, and adoptabilities.

Whither the spirit. There is no independent action on the part of these creatures. Their movements are in harmony with the directions of the Spirit. This is further emphasized in v. 20.

Appearance of lamps. A further reference to the fire mentioned in v. 4. Ezekiel is now able to observe at closer range. He attempts to describe in human language the interesting spectacle of vibrating lamps and emanating flashes that were continuously active among the creatures.

Flash of lightning. Thus the speed of these creatures is represented as they hasten to and return from their various missions. “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion” (5T 754). To men it oft appears that the divine purposes are long delayed. True there has been some delay, but “the Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). One day and soon, with ominous swiftness, bursting forth as an overwhelming surprise, the end will come, more quickly than men expect.

One wheel upon the earth. While still gazing at these four living creatures the prophet had another wonder portrayed before him. In all there were four wheels (see vs. 16, 19). These wheels touched the earth, whereas the cherubim had appeared in a cloud (vs. 4, 5).

Ellen G. White

Colour of a beryl. Literally, “the eye of Tarshish.” Some form of precious stone is designated, but the identification is uncertain. Some commentators suggest the topaz. The name Tarshish probably indicates the source of the stone. On the location of Tarshish see on Gen. 10:4. In the middle. The unique construction and arrangement of the wheels presented an apparently confused picture; nevertheless the movements were in perfect harmony.

Their four sides. As in the case of the living creatures, there was no turning upon the axis, but motion was possible and carried out in all directions. There was, further, no change in the relative position of the living creatures and the wheels in motion.

Rings. That is, the rims of the wheels. Full of eyes. This signifies that the vision was not dealing with mere physical forces, but with forces embodying intelligence.

Went by them. There is in vs. 19–21 somewhat of a repetition, but also a variety of expression. The description emphasizes the perfect coordination of the movements of the living creatures and the wheels. There is no independent operation, either on the part of the wheels or of the living creatures. According to PK 535, 536 and 5T 751–754 the wheels, so complicated in their arrangement, represent human affairs and the events of history in all their play and counterplay. What to the unskilled observer appears to be hopeless confusion, the

outworking of chance, the result of human ambition and caprice, is here presented as a harmonious pattern wrought out and guided by an infinite hand toward predetermined ends. For comment on the hand of God in history see on Dan. 4:17.

Firmament. Heb. raqia‘, literally, “an expanse” (see on Gen. 1:6; Ps. 19:1). The reference is to the expanse above the living creatures. Crystal. Heb. qerach, literally, “ice.” In all other occurrences the word is translated either “ice” or “frost” (Gen. 31:40; Job 6:16; 37:10; 38:29; Jer. 36:30). The picture is one of a gorgeous display, perhaps faintly resembled by the morning sun falling upon the eternal snows of some lofty mountain peak.

Their wings straight. The prophet is trying to represent each part of the vision in its proper relationship to the other parts. Two of the wings of each creature were straight, that is, outstretched toward the firmament above, not necessarily to support it as some have supposed. The other two wings were folded reverently over the bodies of the living creatures.

Noise. Heb. qol, a common word in the OT; also frequently translated “sound,” or “voice.” The context must determine which meaning best suits each particular instance. Qol occurs five times in this text alone, and is translated “noise” three times and “voice” twice. “Sound” instead of “noise” would be the preferable translation in the first occurrence of the word. The phrase would then read, “the sound of their wings.” Such a translation of qol in Gen. 3:8 would give to that passage also a more meaningful translation. Instead of reading, “they heard the voice of the Lord God walking,” we might read, “they heard the sound of the Lord God walking.” The sound of the wings in motion that Ezekiel hears, strikes him as different from the ordinary sounds he is accustomed to hear. He casts about for some simile to describe the melody that thrills his soul. He finds a partial parallel in the sound of great waters, perhaps a rushing stream or a tumbling cataract. But the simile is inadequate. The sound is complex. In addition to the voice of God, Ezekiel also detects the voice of a great host, as though a large number of beings are involved in the movements of the living creatures and the movements of the wheels.

From the firmament. Rather, “from above the firmament.” This means that the voice comes from the throne, which, according to v. 26, was above the firmament. This voice is to be distinguished from the sound previously heard and described. Let down their wings. Compare v. 24. The repetition of the idea seems to suggest a fresh act of reverence toward the Majesty above. When the voice was heard the cherubim stood still, the mighty sounds of their going were hushed, and their wings fell motionless in the attitude of reverential attention.

The likeness of a throne. Here is the grand climax of the vision. The greatest glory has been kept till the last. Above the crystalline firmament appears what first seemed to the prophet a concentration of the richest, deepest blue. The KJV has inverted the word order of this text. The Heb. reads, “like the appearance of a sapphire stone, even the likeness of a throne.” The likeness to stone no doubt impressed itself first. Then as the detail became more distinct the prophet noticed the form of a throne. The appearance of a man. In vision the prophet saw only a representation of the original (see on v. 10). Ezekiel did not see the Divine Being Himself, but rather a

representation of the Deity. In describing the Being as a man, the prophet employed extreme caution, using the combination of terms, “a likeness like the appearance of a human.” “No man hath seen God at any time” (John 1:18), and so human beings are unable to give an accurate description of His actual essence. God reveals Himself to men in vision or actuality in various forms: to Abraham, Christ came as a wayfarer (Gen. 18:1); to Jacob, as an assailant (Gen. 32:24); to Joshua, as a warrior (Joshua 5:13). To John the revelator in vision He revealed Himself in various forms, including that of a lamb (Rev. 6:1; cf. Rev. 1:1–16; 14:1). His “visions of God” (see on Eze. 1:1) gave Ezekiel the needed assurance of the genuineness of his call and added the requisite authority to his message. The God who rules in the heavens is not an absentee Lord. Ezekiel saw the firmament and the throne directly above the heads of the living creatures. These, in turn, were in position beside each of the wheels that, when at rest, touched the ground. What a comfort to know that He who sitteth above the cherubim is in control, that He guards His people still, and that every earthly power that seeks to exalt itself against the God of heaven will be subdued, and God will be all in all!

Amber. Heb. chashmal. By various repetitions the prophet attempts to describe the exceeding brightness and glory of the scene. Yet the display is but a dim replica of the original; for the Eternal Father dwells “in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Tim. 6:16).

The bow. Ezekiel was probably reminded of the gracious promise in Gen. 9:13. As discouraging and foreboding of disaster as the national outlook presented itself to the prophet, he knew that God’s thoughts toward His people were thoughts of peace and not of evil. Thus the majestic presentation of God’s glory was completed. Overpowered by the heavenly brilliance of the scene, Ezekiel fell on his face, but a voice bade him arise and hear the word of the Lord. The rainbow encircling the throne of God is our assurance of His eternal love. “The throne arched with the rainbow of promise, [is] the righteousness of Christ. … The rainbow encircling the throne represents the combined power of mercy and justice” (EGW RH Dec. 13, 1892). It is “a token of the mercy of God toward the repentant sinner” (PP 107).