Ezekiel 1:4

II. THE SUBSTANCE OF THE VISION 1:4-28

The call-vision of a prophet is of immense importance in understanding the prophet himself. The vision granted to Ezekiel was more symbolic than that of Isaiah or Jeremiah and is indicative of this man's more pronounced visionary and mystic nature. The account is replete with strange and even grotesque figures. Ancient Rabbis warned teachers not to expound the mystery of creation in the presence of more than one person, and the mystery of Ezekiel's chariot-throne not even to the one, unless he was unusually wise and discreet.[63]

[63] Mishnah Hagiga 2, 1. Cited by Blackwood, EPH, p. 39,

Ezekiel beholds Yahweh's throne-chariot coming on a great storm cloud. The point of the vision is that God is arriving to be with His people. As one reads this visionary account he has a sense of awe, mystery, and irresistible power. If only this much can be learned from the account here given, the prophet will have accomplished his purpose. If the reader misses this in the reading of chapter 1, detailed analysis of the vision will be of little value.

Ezekiel's inaugural vision is discussed under its five chief aspects: (1) the storm cloud (Ezekiel 1:4); (2) the cherubim (Ezekiel 1:5-14); (3) the wheels (Ezekiel 1:15-21); (4) the platform (Ezekiel 1:22-25); and (5) the throne (Ezekiel 1:26-28).

A. The Storm Cloud 1:4

TRANSLATION

(4) And I looked, and behold a stormy wind was coming from the north, a great cloud with fire flashing forth and a radiant splendor round about, and from its midst something that appeared like polished bronze from the midst of the fire.

COMMENTS

Two kinds of visions are found in the Old Testament. In the objective type vision, the prophet is led to discover some meaning in an object upon which he is meditating, Any other person present could have seen the same object; only the significance of the object is given through special revelation. In the second type of vision the subjective type the vision is purely internal. It is something that only the prophet experiences. Ezekiel's vision of the throne-chariot is doubtlessly of the subjective type.[64]

[64] Taylor (TOTC. p. 54) suggests that it was while Ezekiel was meditating on a black northern storm cloud that this vision developed. The physical and visible led into the spiritual and visionary. See also Blackwood, EPH, pp. 40-41.

The first sight to meet the eyes of Ezekiel was a stormy wind. Association of deity with storm phenomena and fire is quite common in Hebrew thought.[65] The mighty thunderstorm is but the attendant of the throne of God. This storm must be a symbol of God's omnipotent power. Within six more years Jerusalem would be destroyed by this stormy wind. Chapter s 4-24 recount in detail Ezekiel's description and prediction of that forthcoming judgment.

[65] E. g., Exodus 3:2; Exodus 19:16-19; Psalms 18:7-15; Psalms 29:3-8.

The stormy wind comes from the north. Why so? In other passages the Lord is depicted as going forth from Zion to accomplish His purposes. Probably the coming of the thunderstorm from the north has multiple significance. Perhaps this detail is designed to emphasize the universality of Yahweh. He was God of the captives in Babylon as well as of those who remained in Jerusalem. Then again, perhaps the violent thunderstorm coming from the north is to be connected with the enemy from the north concept of Jeremiah (Ezekiel 1:14; Ezekiel 4:6). God would employ a ruthless foe from the north the Chaldeans to bring about the final destruction of Jerusalem. The Jews through the eye of flesh would be able to see nothing in that destructive storm but grief and despair; Ezekiel through the eye of faith sees God.[66]

[66] Ellison (EMM, p. 22) sees in the reference to the north a reference to the Babylonian myth that the gods lived in the north. The storm cloud from the north would then mean that Yahweh had vanquished the pagan deities on the way. This interpretation seems a bit forced. Even more so is that contention of Currey (BC, p. 18) that the north was felt by the Jews to be the peculiar seat of the power of Yahweh, an interpretation based on an erroneous understanding of Psalms 48:2,

Accompanying the stormy wind was a great cloud. The cloud may be a portent of impending calamity[67] or perhaps better, a symbol of approaching deity. God would be present in the judgment which Ezekiel would learn was about to fall on Jerusalem.

[67] Fisch, SBB, p. 3.

Ezekiel does not dwell on the blackness of the cloud. He emphasizes rather its radiance. From that cloud fire was flashing forth. The Hebrew phrase is literally a fire taking hold of itself, i.e., a succession of outbursts of flame.[68] The fire here is probably lightning streaking across the blackness of the heavens. Those who see in this fire an indication that the Jerusalem Temple was to be burned[69] are probably reading too much into this descriptive detail.

[68] Currey (BC, p. 19) understands this to mean that the fire formed a circle of light about the cloud.

[69] Fisch, .SBB, p. 3.

A radiant splendor (nogah) surrounded the black storm cloud. This dazzling sight is not to be explained with Taylor[70] as the brightness of the desert sun lighting up the edges of the cloud. Still less was the radiant splendor produced by the fire that was flashing forth from the cloud.[71] It is rather the splendor of the glory of God which is being observed by Ezekiel in connection with the great cloud and stormy wind. It is almost impossible to talk about God for any length of time without mentioning light.

[70] Taylor, TOTC, p. 54.

[71] Fisch, SBB, p. 3.

In the midst of the great cloud was something that appeared like (lit., as the eye of) polished bronze (Heb. chashmal). The Hebrew word occurs only in Ezekiel, here, in Ezekiel 1:27 and Ezekiel 8:2, and therefore some uncertainty exists as to its precise meaning. The Septuagint and Vulgate have electrum, a substance composed of silver and gold. Cooke, however, traces chashmal back to an Akkadian word meaning polished bronze.