เอเสเคียล 1:3 วิจารณ์

The circumstances of the vision which Ezekiel saw, and in which he received his commission and instructions, are here very particularly set down, that the narrative may appear to be authentic and not romantic. It may be of use to keep an account when and where God has been pleased to manifest himself to our souls in a peculiar manner, that the return of the day, and our return to the place of the altar (Gen 13:4), may revive the pleasing grateful remembrance of God's favour to us. "Remember, O my soul! and never forget what communications of divine love thou didst receive at such a time, at such a place; tell others what God did for thee." I. The time when Ezekiel had this vision is here recorded. It was in the thirtieth year, v. 1. Some make it the thirtieth year of the prophet's age; being a priest, he was at that age to enter upon the full execution of the priestly office, but being debarred from that by the iniquity and calamity of the times, now that they had neither temple nor altar, God at that age called him to the dignity of a prophet. Others make it to be the thirtieth year from the beginning of the reign of Nabopolassar, the father of Nebuchadnezzar, from which the Chaldeans began a new computation of time, as they had done from Nabonassar 123 years before. Nabopolassar reigned nineteen years, and this was the eleventh of his son, which makes the thirty. And it was proper enough for Ezekiel, when he was in Babylon, to use the computation they there used, as we in foreign countries date by the new style; and he afterwards uses the melancholy computation of his own country, observing (Eze 1:2) that it was the fifth year of Jehoiachin's captivity. But the Chaldee paraphrase fixes upon another era, and says that this was the thirtieth year after Hilkiah the priest found the book of the law in the house of the sanctuary, at midnight, after the setting of the moon, in the days of Josiah the king. And it is true that this was just thirty years from that time; and that was an event so remarkable (as it put the Jewish state upon a new trial) that it was proper enough to date form it; and perhaps therefore the prophet speaks indefinitely of thirty years, as having an eye both to that event and to the Chaldean computation, which were coincident. It was in the fourth month, answering to our June, and in the fifth day of the month, that Ezekiel had this vision, Eze 1:2. It is probably that it was on the sabbath day, because we read (Eze 3:16) that at the end of seven days, which we may well suppose to be the next sabbath, the word of the Lord came to him again. Thus John was in the Spirit on the Lord's day, when he saw the visions of the Almighty, Rev 1:10. God would hereby put an honour upon his sabbaths, when the enemies mocked at them, Lam 1:7. And he would thus encourage his people to keep up their attendance on the ministry of his prophets every sabbath day, by the extraordinary manifestations of himself on some sabbath days. II. The melancholy circumstances he was in when God honoured him, and thereby favoured his people, with this vision. he was in the land of the Chaldeans, among the captives, by the river of Chebar, and it was in the fifth year of king Jehoiachin's captivity. Observe, 1. The people of God were now, some of them, captives in the land of the Chaldeans. The body of the Jewish nation yet remained in their own land, but these were the first-fruits of the captivity, and they were some of the best; for in Jeremiah's vision these were the good figs, whom God had sent into the land of the Chaldeans for their good (Jer 24:5); and, that it might be for their good, God raised up a prophet among them, to teach them out of the law, then when he chastened them, Psa 94:12. Note, It is a great mercy to have the word of God brought to us, and a great duty to attend to it diligently, when we are in affliction. The word of instruction and the rod of correction may be of great service to us, in concert and concurrence with each other, the word to explain the rod and the rod to enforce the word: both together give wisdom. It is happy for a man, when he is sick and in pain, to have a messenger with him, an interpreter, one among a thousand, if he have but his ear open to discipline, Job 36:10. One of the quarrels God had with the Jews, when he sent them into captivity, we for mocking his messengers and misusing his prophets; and yet, when they were suffering for this sin, he favoured them with this forfeited mercy. It were ill with us if God did not sometimes graciously thrust upon us those means of grace and salvation which we have foolishly thrust from us. In their captivity they were destitute of ordinary helps for their souls, and therefore God raised them up these extraordinary ones; for God's children, if they be hindered in their education one way, shall have it made up another way. But observe, It was in the fifth year of the captivity that Ezekiel was raised up amongst them, and not before. So long God left them without any prophet, till they began to lament after the Lord and to complain that they saw not their signs and there was none to tell them how long (Psa 74:9), and then they would know how to value a prophet, and God's discoveries of himself to them by him would be the more acceptable and comfortable. The Jews that remained in their own land had Jeremiah with them, those that had gone into captivity had Ezekiel with them; for wherever the children of God are scattered abroad he will find out tutors for them. 2. The prophet was himself among the captives, those of them that were posted by the river Chebar; for it was by the rivers of Babylon that they sat down, and on the willow-trees by the river's side that they hanged their harps, Psa 137:1, Psa 137:2. The planters in America keep along by the sides of the rivers, and perhaps those captives were employed by their masters in improving some parts of the country by the rivers' sides that were uncultivated, the natives being generally employed in war; or they employed them in manufactures, and therefore chose to fix them by the sides of rivers, that the good they made might the more easily be conveyed by water-carriage. Interpreters agree not what river this of Chebar was, but among the captives by that river Ezekiel was, and himself a captive. Observe here, (1.) The best men, and those that are dearest to God, often share, not only in the common calamities of this life, but in the public and national judgments that are inflicted for sin; those feel the smart who contributed nothing to the guilt, by which it appears that the difference between good and bad arises not from the events that befal them, but from the temper and disposition of their spirits under them. And since not only righteous men, but prophets, share with the worst in present punishments, we may infer thence, with the greatest assurance, that there are rewards reserved for them in the future state. (2.) Words of conviction, counsel, and comfort, come best to those who are in affliction from their fellow sufferers. The captives will be best instructed by one who is a captive among them and experimentally knows their sorrows. (3.) The spirit of prophecy was not confined to the land of Israel, but some of the brightest of divine revelations were revealed in the land of the Chaldeans, which was a happy presage of the carrying of the church, with that divine revelation upon which it is built, into the Gentile world; and, as now, so afterwards, when the gospel kingdom was to be set up, the dispersion of the Jews contributed to the spreading of the knowledge of God. (4.) Wherever we are we may keep up our communion with God. Undique ad coelos tantundem est viae - From the remotest corners of the earth we may find a way open heavenward. (5.) When God's ministers are bound the word of the Lord is not bound, Ti2 2:9. When St. Paul was a prisoner the gospel had a free course. When St. John was banished into the Isle of Patmos Christ visited him there. Nay, God's suffering servants have generally been treated as favourites, and their consolations have much more abounded when affliction has abounded, Co2 1:5. III. The discovery which God was pleased to make of himself to the prophet when he was in these circumstances, to be by him communicated to his people. He here tells us what he saw, what he heard, and what he felt. 1. He saw visions of God, Eze 1:1. No man can see God and live; but many have seen visions of God, such displays of the divine glory as have both instructed and affected them; and commonly, when God first revealed himself to any prophet, he did it by an extraordinary vision, as to Isaiah (Isa 6:1-13), to Jeremiah (ch. 1), to Abraham (Act 7:2), to settle a correspondence and a satisfactory way of intercourse, so that there needed not afterwards a vision upon ever revelation. Ezekiel was employed in turning the hearts of the people to the Lord their God, and therefore he must himself see the visions of God. Note, It concerns those to be well acquainted with God themselves, and much affected with what they know of him, whose business it is to bring others to the knowledge and love of him. That he might see the visions of God the heavens were opened; the darkness and distance which hindered his visions were conquered, and he was let into the light of the glories of the upper world, as near and clear as if heaven had been opened to him. 2. He heard the voice of God (Eze 1:3): The word of the Lord came expressly to him, and what he saw was designed to prepare him for what he was to hear. The expression is emphatic. Essendo fuit verbum Dei - The word of the Lord was as really it was to him. There was no mistake in it; it came to him in the fulness of its light and power, in the evidence and demonstration of the Spirit; it came close to him, nay, it came into him, took possession of him and dwelt in him richly. It came expressly, or accurately, to him; he did himself clearly understand what he said and was abundantly satisfied f the truth of it. The essential Word (so we may take it), the Word who is, who is what he is, came to Ezekiel, to send him on his errand. 3. He felt the power of God opening his eyes to see the visions, opening his ear to hear the voice, and opening his heart to receive both: The hand of the Lord was there upon him. Note, The hand of the Lord goes along with the word f the Lord, and so it becomes effectual; those only understand and believe the report to whom the arm of the Lord is revealed. The hand of God was upon him, as upon Moses, to cover him, that he should not be overcome by the dazzling light and lustre of the visions he saw, Exo 33:22. It was upon him (as upon St. John, Rev 1:17), to revive and support him, that he might bear up, and not faint, under these discoveries, that he might neither be lifted up nor cast down with the abundance of the revelations. God's grace is sufficient for him, and, in token of that, his hand is upon him.

This chapter contains a vision, which is the introduction to the prophet's call and commission to perform his office; in the account of which may be observed the time when it was seen, Eze 1:1; and the place both where the prophet was when he saw it, and the object or things that were beheld by him; and the original, form, and manner of the vision, Eze 1:3; next follow the particulars of it; and first, four living creatures appear, described by their general likeness, as human, Eze 1:5; and, in particular, by their faces, feet, hands, and wings, Eze 1:6; by their motion and progress, and the spirit by which they were influenced, Eze 1:12; and by their forms of light, brightness, and heat, in which they appeared and moved, Eze 1:13; and next the wheels, described by their number; for, though they seemed to be as one, they were four; and by their situation on the earth, and by the side of the living creatures, Eze 1:15; by their appearance, which was alike in them all, and as the colour of beryl, and as a wheel within a wheel, Eze 1:16, by their motion, which was on their sides, and not retrograde, Eze 1:17; by their rings or circumferences, which were high, dreadful, and full of eyes, Eze 1:18; by their dependence on the living creatures, moving as they, having the same spirit they had, Eze 1:19; and then a firmament is seen, described by its situation, over the heads of the living creatures; and by its colour, as the terrible crystal, Eze 1:22; by what were under it, the wings of the living creatures of which a more particular account is given, Eze 1:23; by what was heard from it, a voice, Eze 1:25; and by what was above it, a throne; described by its colour, as a sapphire stone; and by a person on it, who had the appearance of a man, Eze 1:26; who, in general, looked like the colour of amber; within which was the appearance of fire from his loins upwards, and from his loins downwards; the fire had a brightness round about it; and that brightness was like a rainbow in a cloud, on a rainy day; and this appearance was no other than that of a divine and glorious Person; which, when seen by the prophet, caused him, through reverence, to fall upon his face; when he heard a voice speaking to him what is recorded in the following chapter, Eze 1:27.

The word of the Lord came expressly,.... Or, "in being was" (d); which phrase denotes the reality, certainty, substantiality and evidence of the word of the Lord to him: unto Ezekiel the priest, the son of Buzi; which Buzi, some say, was Jeremiah. Kimchi observes, that, in the Jerusalem Targum, the Prophet Ezekiel is called the son of Jeremiah the prophet: and Jeremiah was called Buzi because they despised him; this is rejected by Abarbinel; nor is there any reason to believe it, any more than what Nazianzen (e) says, that Ezekiel was a servant of Jeremiah: in the land of the Chaldeans, by the river Chebar; See Gill on Eze 1:1. The Chaldee paraphrase makes the word of the Lord to come to him at two distinct times and places; "the word of prophecy from before the Lord was with Ezekiel the son of Buzi the priest in the land of Israel: it returned a second time, and spoke with him in the province, the land of the Chaldeans, by the river Chebar:'' and the hand of the Lord was there upon him; by which is meant the gift and word of prophecy, which came with power and efficacy, clearness and evidence; so the Targum, and the "spirit of prophecy from before the Lord there abode by him;'' by which he saw all later visions, and delivered out the following prophecies; see Pe2 1:21. (d) "essendo fuit", Pagninus, Montanus. Heb. ; "existendo exstitit", Polanus. (e) Orat. 47. vol. 1. p. 724.

If you want to understand that this word is said about the Savior, do not hold back. The allegory has its own meaning as well, in this way: the Word of God comes to us as he who was born of the virgin, that is, man; as the Word who lives always in the Father.

Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult.

The Holy Spirit descended on Christ and remained; he descends on people, assuredly, but does not remain. Furthermore, in the scroll of Ezekiel, who is properly a type of the Savior—no other prophet, I mean of the major prophets, is called, “Son of man”; the title is given strictly to Ezekiel.

(Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown. Otherwise, even the apostle Paul, when he was baptized by Ananias in the Lord, having his eyes covered with scales, was freed from blindness (Acts 9). And in Genesis, the first creatures that lived came forth from the waters. It should also be understood that in the thirtieth year of his age the Lord came to baptism: in the fourth month, which is called January among us, and is at the beginning of the year, except for the month of Nisan, the month of the new moon, in which the Passover is celebrated. Among Oriental peoples, after the gathering of crops and the pressing of grapes, when tithes were brought to the temple, October was the first month, and January the fourth. But he adds the fifth day of the month, to signify baptism, in which the heavens were opened to Christ, and the day of Epiphany is venerable until now, not as some suppose, the birthday in the flesh, for he was hidden at that time and did not appear. This is suitable for this time, when it was said: This is my beloved Son, in whom I am well pleased (Matthew 3:17). Furthermore, Buzi is translated into our language, despised and rejected: Ezekiel, strengthened by God. What is thus joined to the Lord, that we may say the Creator of the world, who is the Father of the Savior, is despised and rejected by all heretics, who do not accept the old Testament. It is not surprising that the Lord is the strength of God, since He is the power and wisdom of God Himself. And the hand of the Lord came upon him there. LXX: And the hand of the Lord came upon me. In order to see the visions of God and understand them, we need the hand and strength of God upon us (1 Corinthians 1). With that hand and arm, the people of Israel were led out of Egypt; even the Magi understood a part of that power, saying: This is the finger of God (Exodus 8). And the Savior in the Gospel said: But if I cast out demons by the finger of God (Matthew 12:28). For it is written in another Gospel: If I cast out demons by the Spirit of God (Luke 11:20).

To both Daniel and Ezekiel who were in Babylon by the river, the sacraments of the future were unfolded, I mean in the purest of waters, so that the power of baptism could be shown.

So that we can discern and understand the visions of God, it is necessary for us to have the hand and strength of God on us.

"And the word of the Lord came to Ezekiel the son of Buzi, the priest." The hand or arm of the Lord is called the Son, because through Him all things were made. Of whom the Psalmist also says: "Let Your hand be upon me to save me." For the hand of God, which through divinity was not made but begotten, was made through humanity, so that it might heal the wounds of the human race. Therefore the prophet recognized the incarnation of the Only-begotten there, where he saw the hand of the Lord made upon him.

We must consider what order of expression there is in the words of the prophet. For he who had said above concerning himself, "The heavens were opened, and I saw visions of God," afterward adds as if narrating about another: "And the hand of the Lord was upon him there." And then he returns as it were to himself and says: "And I saw, and behold a whirlwind came from the North." What is this, that now Ezekiel speaks, now about Ezekiel? If he had spoken about himself throughout, there would be no question. If he had spoken throughout as if about another, there would likewise have been no question. What then is this, that the prophetic discourse is so varied that now the Prophet speaks about himself, but now another seems to speak about him? But we must know that those who are filled with the spirit of prophecy, by the fact that they sometimes speak openly about themselves, and sometimes utter words about themselves as if about others, indicate that it is not the prophet but the Holy Spirit who speaks through the prophet. For inasmuch as the word is made through them, they themselves speak about themselves; and inasmuch as they speak by the inspiration of the Holy Spirit, the same Holy Spirit speaks through them about them, as the Truth attests who says: "For it is not you who speak, but the Spirit of your Father who speaks in you." Hence Moses also says: "Moses was the meekest man above all men who dwelt on the earth." For he who does not say "I was" but "he was" plainly indicates that he who was speaking through him about him was another. Hence John says: "He saw that disciple whom Jesus loved." Whence Paul also, to show that it was not he who was speaking, said: "Do you seek proof of Christ who speaks in me?" Therefore, since in prophetic speech one is he who presides, another he who serves, when the prophet speaks about himself it is the person of the one serving, but when the Holy Spirit speaks through the prophet about the prophet, the sublimity of the one presiding is shown.

This chapter contains that extraordinary vision of the Divine glory with which the prophet was favored when he received the commission and instructions respecting the discharge of his office, which are contained in the two following chapters. The time of this Divine manifestation to the prophet, Eze 1:1-3. The vision of the four living creatures, and of the four wheels, vv. 4-25. Description of the firmament that was spread over them, and of the throne upon which one sat in appearance as a man, Eze 1:26-28. This vision, proceeding in a whirlwind from the North, seems to indicate the dreadful judgments that were coming upon the whole land of Judah through the instrumentality of the cruel Chaldeans, who lay to the north of it. See Jer 1:14; Jer 4:6; Jer 6:1.

The hand of the Lord - I was filled with his power, and with the influence of the prophetic spirit.

EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28) Now it came to pass--rather, "And it came," &c. As this formula in Jos 1:1 has reference to the written history of previous times, so here (and in Rut 1:1, and Est 1:1), it refers to the unwritten history which was before the mind of the writer. The prophet by it, as it were, continues the history of the preceding times. In the fourth year of Zedekiah's reign (Jer 51:59), Jeremiah sent by Seraiah a message to the captives (Jer. 29:1-32) to submit themselves to God and lay aside their flattering hopes of a speedy restoration. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Zedekiah's accession coincide in time), followed up by a prophet raised up among the captives themselves, the energetic Ezekiel. thirtieth year--that is, counting from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year of Josiah, that in which the book of the law was found, and the consequent reformation began [SCALIGER]; or the thirtieth year of Ezekiel's life. As the Lord was about to be a "little sanctuary" (Eze 11:16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest; therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, thus answering to the beginning. By designating himself expressly as "the priest" (Eze 1:3), and as having reached his thirtieth year (the regular year of priests commencing their office), he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple in which he was to minister [FAIRBAIRN]. Chebar--the same as Chabor or Habor, whither the ten tribes had been transported by Tiglath-pileser and Shalmaneser (Kg2 17:6; Ch1 5:26). It flows into the Euphrates near Carchemish or Circesium, two hundred miles north of Babylon. visions of God--Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him of its reality, the fourth to his being internally made fit to receive the revelation; "the heavens were opened" (so Mat 3:16; Act 7:56; Act 10:11; Rev 19:11); "he saw visions of God"; "the word of Jehovah came verily (as the meaning is rather than 'expressly, English Version, Eze 1:3) unto him" (it was no unreal hallucination); and "the hand of Jehovah was upon him" (Isa 8:11; Dan 10:10, Dan 10:18; Rev 1:17; the Lord by His touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him).

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.