to describe what he sees. Descriptions of radiant splendor were attached to divine images and kings in the ancient Near East;18 but the concentration of simile used by Ezekiel is unparalleled. Such is the “appearance of the likeness” of the Lord’s glory.
1:28 I fell face down: Overwhelmed by the sound of God’s voice and the splendor of his appearance, Ezekiel falls prostrate before him. This posture often accompanies an appeal for mercy (cf. Gen 44:14; Num 16:22; Ezek 9:8), which is consistent with the fear of one who faces the danger of a divine encounter (Lev 9:24; Judg 13:20–22). It also expresses a submissive readiness for service (Gen 17:3; 18:3; 50:18; Ps 95:6–8). While in some instances a sense of inadequacy and reluctance characterized those called to God’s service (e.g., Exod 4:1, 10; Jer 1:6), Ezekiel shows no resistance when commissioned in the next moment. His response can be understood as that of one too awestruck to contemplate anything but full submission (cf. Isa 6:8).
Theological Bridge to Application
The revelation that God is a glorious warrior-king is a central theological theme in the Bible. Already mentioned above are allusions to God’s glorious appearance on Mt. Sinai at the inauguration of the Mosaic covenant (Exod 24:1–18), his terrifying and purifying presence at Isaiah’s prophetic call (Isa 6:1–8), and his military prowess to defeat his enemies and deliver his people (Deut 33:2–3; Pss 18 [2 Sam 22]; 68; 97; Hab 3; cf. Dan 7:9–10). The psalmist attaches similar imagery (splendor of light, cosmic chariot, angelic servants) to God’s power displayed in creation (Ps 104:1–4). A different aspect of God’s glory can be seen in his gracious attributes (Exod 33:17—34:6); but here, Ezek 1 presses upon us God’s terrifying majesty that is necessary for his cosmic kingship and his redeeming presence with his people. The gentle humanity of Jesus cloaks the splendor of his majesty (Matt 17:1–8; Mark 9:2–8; Luke 9:28–36) and for a time restrains his cosmic power to destroy his enemies in order to redeem his people at the coming of his presence (2 1:5–10; Rev 1:12–17; 19:11–21).
Focus of Application
In Ezek 1 we enter a very strange world of images that are rich with implications to the ancient audience but distant from the modern world. Rather than get entangled in validating the details of a concrete picture of this vision, it is more important to unpack the meaning of these images. In fact, a comparison of details between Ezek 1 and Rev 4 serves to warn against pressing for concrete referents in the vision. The crucial emphasis of Ezekiel’s vision is the royal splendor and military prowess of the King of Glory.
God never “shows up” just to make an appearance. Such manifestations of his glory are associated in Scripture with formal prophetic calls, but also with God’s call upon Israel in general (Exod 19:5–6, 14–16). The same God who was present with Israel in their exile “showed up” at Pentecost and is present with believers today. He has called his church into service under distressing circumstances; indeed, in spite of those circumstances (Matt 28:16–20; 1 Pet 2:9–10 [Peter’s audience was a suffering church]). No matter the nature of one’s situation, whether physical hardship, emotional distress, or entanglement in sin, God’s sovereign (royal) and powerful (martial) presence is there to warn and to redeem.
While God’s presence is always imminent, his course of action is not ours to direct. He was not at the beckon call of Ezekiel, nor is he at ours. The timing and nature of God’s intervention is his to determine. Many of the promises of the book of Ezekiel to Israel have yet to be realized; and similarly, often in the life of believers today, God’s tangible intervention awaits the resurrection and future kingdom. But when such Majesty calls us into service by his presence, how can we do otherwise than fall on our faces in willing submission?
11. See Block, Ezekiel 1–24, 11–12.
12. Bodi, “Ezekiel,” 405–8.
13. For examples from ancient texts, see Hilber, “Psalms,” 332–33.
14. See Bodi, “Ezekiel,” 405; Greenberg, Ezekiel 1–20, 43.
15. Taylor, Ezekiel, 56.
16. Block, Ezekiel 1–24, 101.
17. For the “firmament” or “vault” of heaven, see Walton, “Genesis,” 12–13, 16–17.
18. Bodi, “Ezekiel,” 408.
Embracing the Word
2:1—3:15
Ezekiel’s Message
We embrace with integrity the justice of God’s word and should be unsurprised when others resist its uncomfortable truths.
Key Themes
• God’s word contains both sweet and bitter news, which must be embraced with integrity before it can be proclaimed effectively.
• The nature of the human heart is naturally resistant to uncomfortable truths from God’s word.
• The sovereign sufficiency of God more than matches resistance to his word.
Context in Ezekiel
Ezekiel 1:28 is a bridge from chapter 1 to chapter 2. It interprets the essential nature of the vision in chapter 1 (“This was . . . the glory of the Lord”), noting Ezekiel’s response (“I fell facedown”), and introduces a voice from the storm. This in turn sets the scene for God to speak and formally commission Ezekiel as a prophet (“Son of man, stand on your feet . . . that I might send you,” Ezek 2:1–3). The unit closes with the end of the vision, as the Spirit restores Ezekiel once again to conscious awareness of his geographical surroundings among exiles at the Kebar River (Ezek 1:1; 3:15).
Interpretive Highlights
2:1 Son of man: This phrase denotes essential human nature in contrast to divine nature, often stressing some inherent weakness (e.g., Num 23:19; Pss 8:4; 89:47; 90:3) that can be overcome through divine enablement (Ps 80:17). The vast majority of occurrences of this phrase (94 of the approximately 139 uses in the Old Testament) is when God addresses his prophet Ezekiel. As Taylor notes, God’s opening words put Ezekiel “in his rightful place” before the majesty of God.19 The special use of the phrase “son of man” in Dan 7:13 also stresses the essential human nature of this figure in contrast to the terrifying beasts described earlier in the passage. With a messianic identification of this Danielic figure in late, Second Temple Judaism, Jesus adopted it as his favorite expression for himself (cf. Mark 8:29–31; 13:36; 14:62), but messianic overtones belong to this later Jewish context and should not confuse the simpler usage of the phrase in Ezekiel.20
2:2 the Spirit came into me: As a mortal human who has been overwhelmed by such close encounter with divine glory, Ezekiel needs divine help to face and converse with his God. The Spirit of God is an extremely important agent in the book of Ezekiel, energizing not only the prophet (Ezek 2:2; 3:24) and transporting him in visionary experiences (Ezek 3:12; 8:3; 37:1) but ultimately
