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Sunday Evening Spotlight
We are currently studying the book of Ezekiel on Sunday Evenings. Current lessons can be found on the main Sunday Evenings Spotlight page.
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Ezekiel: Interesting Facts
Ezekiel was born in the eighteenth year of Josiah, 621 B.C. Those were
promising days for the tiny Jewish state. The shock of seeing their
sister kingdom to the north carried away into the Assyrian empire a
century earlier had, by now, largely disappeared. A young king Josiah
had successfully thrown off the oppressive yoke of those same Assyrians.
A vigorous religious reformation led by the prophets Zephaniah and
Jeremiah, the priest Hilkiah, and the king himself seemed to be
correcting the basic moral and religious flaws of the nation. Visible
signs of idolatry had been purged from the land, but, as it turned out,
not from the hearts of the people. The reformation came to an abrupt
halt when Josiah met his untimely death as a result of the wounds
received in the battle of Megiddo in 609 B.C.
Josiah’s second son Shallum was elevated to the throne by the people of
the land. He assumed the name Jehoahaz. At the end of three months,
Jehoahaz was deposed by Pharaoh Necho who was still encamped at Riblah
about two hundred miles from Jerusalem.
Necho placed Eliakim, an older son of Josiah, on the throne of Judah as
his vassal. Eliakim ruled under the throne name of Jehoakim. When Necho
was defeated by Nebuchadnezzar at Carchemish on the Euphrates, Jehoiakim
shortly thereafter shifted his allegiance to the Babylonian sovereign.
Daniel and several other prominent hostages were sent to Babylon at this
time. Jehoiakim served Nebuchadnezzar for three years. When the
Babylonian king received a setback on the borders of Egypt, Jehoiakim
withheld tribute and declared himself to be independent.
To punish Jehoiakim, Nebuchadnezzar march against Jeruslem. Jehoiakim
died a natural death. His son, the eighteen-year-old Jehoiachin, had to
face the wrath of Nebuchadnezzar’s army. After three moths or so of
siege, Jehoiachin surrendered himself and his captital. The king and ten
thousand of his chief people, Ezekiel among them, were carried away to
far-off Babylon.
Nebuchadnezzar installed Mattaniah, another son of Josiah and uncle of
the most recently deposed king, on the throne of Judah. His name was
changed to Zedekiah.
One would think that the stroke which fell against Jerusalem in 597 B.C.
would have cured the country of its vice and immorality. But such was
not the case. The inhabitants of Judah continued to be a rebellious
people. They refused to walk in the statutes of God. They had defiled
the sanctuary of the Lord.
Reactions among the Jews baken captive in 597 B.C. were mixed. Some of
the more pious may have realized that their removal from their homeland
was a divine stroke against an apostate nation. They sat down by the
rivers of Babylon and wept as they remembered their beloved Jerusalem.
Others continued in the old idolatrous ways of their fathers. While they
pretended to be interested in the revelation of God’s prophet, they were
setting up idols in their hearts. They enjoyed his preaching and
pondered his parables, but they never intended to do as he directed them.
At one point virtually all members of the exilic community agreed. The
stay I Babylon would be a short one. God would not abandon His chosen
city and people to the Babylonians. A letter from the pen of Jeremiah
was carried by royal ambassadors to Babylon. The prophet wisely
counseled the exiles to settle down quietly in their new home and try to
make the most of their situation. He denied that there would be any
speedy deliverance. Only after seventy years had expired would God
intervene on behalf of His people.
The Man – Ezekiel
The Hebrew form of his name means God Strengthens or God is Strong.
Ezekiel is not mentioned by name by any other writer of Scripture and
his name is used only twice in the book with he wrote.
Like Jeremiah, Ezekiel was a priest before he was a prophet. Nothing is
known of his father Buzi. Unlike Jeremiah who was under divine directive
not to marry, Ezekiel had a wife whom he tenderly cherished as “the
desire of his eyes.” It is not clear whether he was married at the time
of his deportation; but the likelihood is that he married in Babylon. He
may have chosen a wife in response to Jeremiah’s letter to the exiles
instructing them to settle down and marry. In the ninth year of his
captivity, four years after he had begun his prophetic ministry,
Ezekiel’s wife died (chap. 24). There is no indication that any children
were born to this union.
The Ministry of Ezekiel
Ezekiel appears to have been thirty when he received his call to the
prophetic ministry (1:1). With few interruptions, he continued to carry
out his assigned mission until his fifty-second year. How long after
that he lived cannot be determined. A Jewish legend – and it is nothing
more than that – has Ezekiel executed by a Jewish prince on account of
his prophecies. According to this legend he weas then buried in the tomb
of Shem.
Ezekiel was a contemporary of Jeremiah, and yet he never mentions the
name of his co-laborer. He does mention Daniel three times (14:14, 20;
28:3).
Ezekiel understood his mission as being primarily to the exiles in
Babylon. He preaching was meant for their ears, and he worked among them
as their prophet. He evidenbtly was a man of deep person humility as it
indicated by the title applied to him some ninety-three times in the
book, “son of man.”
The Text
*CHAPTER ONE:*
1:1-3 Before a prophet could speak to others, God had t9o speak to him.
A special call vision moved the apprentice priest Ezeliel into the
prophetic ministry.
The first three verses are in the nature of a preface to the Book of
Ezekiel. Verse 1 is in the first person and verses 2-3 are in the third
person.
The verses pinpoint the beginning of his prophetic ministry (30 years
old, fifth of the month in the fifth year of King Jehoiachin’s exile).
It also is noted that Ezekiel was not called to the prophetic office
until he was in Babylon.
Ezekiel was the son of Buzi. Both would have been priests because the
office of priest was hereditary.
A prophet is one who speaks for another (Ex. 7:1; 4:16). This involved
speaking for God to man through sermon and oracle, and it involved
speaking for man to God in intercessory prayer. While the priesthood was
hereditary, one could only become a prophet who was divinely chosen to
be so.
Ezekiel states that he was by the river Chebar. It is now known that the
river Chebar was not actually a river, but an enormous irrigation canal.
The Jewish captives were not in confinement, but were restricted to a
certain area of the land.
He was “among the exiles” when he received his vision. What a mixed
group they were! Some had given up on God because of the misfortunes,
which had befallen them. They had compromised with the materialistic
culture of Babylon. Other clung desperately at the outset to the
illusion that God would never let Jerusalem be destroyed – that God
would shortly bring them back to their homeland.
Ezekiel was not the first to receive divine revelation during the
Babylonian exile. Daniel had preceded Ezekiel into captivity in 605 B.C.
and had begun his prophetic ministry in the second year of
Nebuchadnezzar. But whereas Daniel spoke only to government officials,
Ezekiel spoke to the needs of the Jewish captives.
Verse one says that “the heavens were opened” probably much like
curtains to reveal to him the divine glory.
The problem of authority was crucial for Ezekiel. The somewhat shocking
nature of his message required that his credentials be impeccable. For
this reason Ezekiel makes the strongest possible claim that he was
commissioned of God. “The word of the Lord came expressly” (vs 3).
God not only gave this captive priest a message, He also filled him with
the power to deliver that message.
“and there the hand of the Lord came upon him.” Vs 3
Proclaiming the unpopular word of God is never easy. It is commonly
thought that all wisdom resided in the elders of the nation. So Ezekiel
needed the reassurance of the hand of the Lord. Reference to the hand of
the Lord is used often in the Old Testament. This refers to the
authority, power or protection of the Lord.
As we now comment on the vision in this first chapter, Ezekiel beholds
God’s throne-chariot coming on a great storm cloud. The point of the
vision is that God is arriving to be with His people.
Vs 4 The first sight to meet the eyes of Ezekiel was a “storm wind”
which was a symbol of God’s omnipotent power. Within six more years
Jerusalem would be destroyed by this storm wind. Chapters 4-24 will give
Ezekiel’s description of that judgment.
The storm cloud comes from the north. This indicates that the enemy
would come from the north. To understand this we must remember the route
that the Babylonian army would need to follow in order to reach Jerusalem.
Accompanying the stormy wind was a “great cloud with fire flashing forth
continually and a bright light around it.” This would be a symbol of the
approaching present of God. We remember that God appeared on Mt. Sinai
is much the same manner. Ex. 20:18-19
The “fire flashing forth continually” is probably lightning streaking
across the blackness of the heavens.
Vs 5-14 Ezekiel observed four living creatures emerging from the midst
of the flashing cloud. These creatures supported the platform on which
stood the throne of God. The living creatures were basically human in
appearance.
The cherubim are four in number. The number “four” suggests primarily
the idea of completeness and totality.
Let’s note some specifics about the four beings.
1. Their faces vss 6,10 _ _
Each of the living creatures had four faces. Those creatures associated
most intimately with
God could see in all directions. The shape of the face differed on the
four sides: the face of a man in front, of a lion on the right side, of
an ox on the left side, and of an eagle behind. These faces symbolized
the highest forms of life, which are founding the various realms of
creation. Man is supreme over all the creature of God, and so is
mentioned first. Man face forward. The lion is king of wild beasts, the
ox of domesticated animals, and the eagle of the birds of the heavens.
The living creatures were representative of all living beings. These
beings remind us of the four creatures in John’s Revelation (4:7).
2. Their wings vss 6, 9, 11
The creatures had four wings. For the sake of modesty, two of these
wings were used to cover the naked bodies of these creatures. The other
two wings were in the act of flying. They were so stretched out that the
tip of each touched the wing tip of a fellow living creature on the
right and the left. This symbolized their unity of purpose.
3. Their hands vs 8
Did they each have two hands or four hands? We cannot distinguish.
4. Their legs vs 7
The legs of the creatures were straight, unjointed. The creatures then,
did not bow, crouch or lie down. Throughout the vision they remained
perfectly erect.
5. Their feet vs 7
The feet of the creatures resembled the hoof of a calf. This may mean
that their feet were rounded, which would enable the creatures to move
freely in every direction. Their feet were said to bleam like “burnished
bronze.”
6. The fires vs 13
In the midst of the hollow square formed by the four cherubim Ezekiel
observed a bright fire, which seemed to move back and forth among the
living creatures. Periodically lightning flashed forth from the interior
of the chariot. This fire no doubt symbolized judgment which at that
moment of history was in the center of God’s concern.
7. Their movements vss 9, 12, 14
Since each creature had a face on four sides, they did not turn around
when their direction was altered. Wherever they went they always moved
forward, since each creature had a face in the appropriate direction.
Apparently the living creatures were not capable of independent
movement. The entire throne-chariot of which they were a part moved as a
single unit. This, again, seems to denote the unity of God. According to
verse 14, the throne-chariot moved to and fro with the speed of lightning.
Vss 15-21 Now Ezekiel sees a wheel on the earth, not above the earth, a
wheel for each of the four beings. In appearance the wheels resembled
“sparkling beryl.” These wheels were so constructed as to allow movement
in any direction. Each wheel consisted of two wheels; a wheel in the
middle of a wheel. The wheels may have bisected each other at right
angles (vs 16). This would allow movement of the wheels in any direction
without being turned (vs 17).
The rims were very large as described in vs 18; “lofty and awesome.”
The rims being “full of eyes round about” must have been terrifying to
the prophet.
The wheels are probably symbolic of God’s omnipresence. The rims of the
wheels being “full of eyes round about” is symbolic of God’s
omniscience; His all-knowing.
The wheels are all directed by the spirit of God.
Vss 22-25 Over the heads of the creatures was what appeared to be a
platform. It is not certain how this platform was supported, whether by
the wings of the cherubim or by some other means. The platform was
gleaming like crystal. In Rev. 4:6, this platform becomes a “sea of
glass.” The living creatures including their outstretched wings were
under the platform. Each creature had one pair of wings stretched
straight out, and another pair modestly covering their bodies (vs 23).
Then finally we hear something audibly from the vision. “The sound of
their wings like the sound of abundant waters as they went.” This
reminds me of the awesome sound of waters at Niagra Falls.
“Like the voice of the Almighty” “like the sound of an army camp”
In other words, the sound that was emitting from the throne demanded
attention.
Then finally there was a voice, which came from above the expanse, over
the heads of the four creatures.
Vss 26-28 The prophet now describes what he saw above that platform.
Ezekiel sees a throne, which is the throne of God. Lapis lazuli was a
hard stone, which was very beautiful. Remembering that this is a vision,
the prophet uses this stone in his description to attempt to communicate
the awesome sight that he saw. He also noted that the throne was “high
up” signifying the sovereignty of God. The figure (vs 26) that the
prophet saw was evidently the second person of the Godhead, Jesus
Christ. Cp. Rev. 1:12-13
He who appeared to Ezekiel “with the appearance of a man” later
Php 2:6 who, although He existed in the form of God, did not regard
equality with God a thing to be grasped,
7 but emptied Himself, taking the form of a bond-servant, and being made
in the likeness of men.
8 Being found in appearance as a man, He humbled Himself by becoming
obedient to the point of death, even death on a cross.
(NAS95)
Jn. 1:18
As John, the revelator, described the Son of Man is symbolic language in
Rev. 1; now in our present chapter, Ezekiel so describes Jesus.
We notice in verse 27 that both the upper and lower body is described in
terms of the appearance as fire.
Fire in the scriptures often is reference to judgment.
Gen. 19:24; Lev. 10:2; 2Th. 1:8; 2Pet. 3:10
In verse 28, the prophet beholds the glory of God. Ex. 33:17-33
But “they saw the God of Israel.” Ex. 24:9-10 cp. Jn. 1:18
The whole vision of the throne-chariot and the divine Presence had a
marked effect upon Ezekiel. He fell to his face. He was now prepared to
hear the word of the Lord. The experience of Ezekiel was similar to that
of Isaiah (Is. 6) and Daniel (Dan. 7:9ff.).
*CHAPTER TWO:*
Vss 1-2 Now Ezekiel is commissioned by God.
The title “son of man’ occurs over eighty-five times in the Book of
Ezekiel. In most cases it precedes a command of God.
In Hebrew thought and language “son of man” is equivalent to man. The
designation emphasizes the human frailty of Ezekiel as over against the
awesome might and majesty of God.
The first command given to Ezekiel in the book si the command to “stand
on your feet.” The standing position is apparently the correct posture
from which to hear the divine commission. Neh. 8:5
Even as the Lord issued the command to stand, the Spirit came into him.
This would be the Spirit of God. The Spirit came into the prophet to
both compel and enable him to comply with the command just issued.
God will not use a person until the Spirit has been received through
obedience.
Vss 3-5 In these verses God sets forth the difficulties, which Ezekiel
would confront in his ministry.
Ezekiel was to be God’s representative to the “sons of Israel.”
In earlier prophets the term Israel is used of the Northern Kingdom,
which was carried away captive 722 B.C. The kingdom of Israel, as
distinct from the kingdom of Judah, had long since ceased to exist by
the time of Ezekiel. So Israel here is not the Northern Kingdom. The
term is used two ways in the Book of Ezekiel. Sometimes Ezekiel employs
the name Israel for all the people who had joined in the covenant with
God at Sinai. In other words, Israel is the entire Hebrew community of
faith. On other occasions Ezekiel refers to the inhabitants of Judah and
Jerusalem as Israel. After the destruction and deportation of the
Northern Kingdom of Israel the inhabitants of the Southern Kingdom
claimed this honored title for themselves.
Although Ezekiel’s ministry was to all of Israel, both those still
living in Palestine and those exiled in Babylon, his primary ministry
would be with the exiles.
As God evaluated the history of His people, he saw little or nothing to
commend.
The Jews had rebelled against the Lord. They had refused to adhere to
strict monotheism.
Ezekiel’s mission field did not look promising! God wanted him to have
no illusions about this works. There was little prospect for success.
EZEKIEL WAS NOT REQUIRED TO BE SUCCESSFUL, ONLY FAITHFUL.
Vss 6-7 Ezekiel would face terrible opposition. Four times in verse 6
God tells his prophet not to be afraid. This preacher was going to need
thick skin to endure the thistles and thorns of his congregation. God
even described them as scorpions. Ezekiel would be pierced through on
many occasions by this ungrateful and irresponsive crowd.
In verse 7 the prophet is exhorted to be faithful to his preaching
ministry regardless of the audience reaction.
Following the call to service, god begins a process of education to
prepare this man for the assigned task. Three steps canb e distinguished
in this educational process.
1. The prophet needed to assimilate the message of God (2:8-3:3).
2. He needed assurance of divine power (3:4-9).
3. He needed a correct assessment of his future congregation (3:10-15).
Vss 8-10 First of all, the prophet is given an unusual request. After
warning him not to be like others, Ezekiel is told to eat that which God
was about to give him. Ezekiel is warned not to obey would make him no
better than the rebellious house of Israel to which he was to preach (vs
8).
So a hand was extended to the prophet from either one of the cherubim,
or that of the One on the throne itself. The hand contained a scroll.
Scrolls were made of animal skins or papyrus. By sewing many pieces of
these materials together, a scroll of twenty feet or more in length
might be constructed.
Three things are said about this scroll.
1. The scroll contained writing. The writing was on the sdcsroll before
Ezekiel received it. The message he would preach originated with God.
2. The scroll was somewhat unusual in that it contained writing on both
sides. Normally scrolls were inscribed on only one side. What would be
the significance of writing on both sides? Perhaps it simply means that
God had a lot to say to His people through Ezekiel. On the other hand,
maybe the scroll was completely inscribed so as to eliminate the
possibility of Ezekiel adding anything to the divinely received message.
3. The content of the scroll consisted of lamentation, mourning and woe
(vs 10). Until the fall of Jerusalem in 587 B.C. Ezekiel preached a
message of doom such as might be characterized as lamentation, mourning
and woe. The scroll set forth prophetically what would shortly befall
Jerusalem and Judah.
*CHAPTER THREE*:
Vss 1-3 Ezekiel was told to:
1. Eat the scroll The Word of God must be digested and
assimilated by that one who would serve as God’s messenger.
The eating of the scroll would symbolize the reception of the
word.
2. Immediately following the reception of the word there must be the
proclamation of it.
Much to his surprise he found that this scroll tasted sweet like honey
(vs 3). The sweetness of the scroll lay in the fact that it was the Word
of God.
Let’s remember that the prophet did not eat an actual scroll, but this
was all done in a vision. The point is that Ezekiel must familiarize
himself with the Word of God by reading the scroll as eagerly and
attentively as one eats food to satisfy hunger.
Vss 4-9 Notice the message that Ezekiel was to speak was “My words” (vs 4).
Unlike Jonah would was sent to people who spoke a different language,
Ezekiel was being sent to his own countrymen. So a language barrier
would not be any excuse for disobedience from his listeners.
Verse six notes that the prophet is being sent to people who should
listen; those whose forefathers were given the law of God on the holy
mountain, who had seen the wonders of God performed even before leaving
Egypt and for forty years on the wilderness. So Ezekiel was being sent
to those who should listen to the message of God.
But, as pointed out, the exiles would not be willing to listen to what
Ezekiel had to say because they had no interest in hearing what God had
to say. The people would show an aversion to Ezekiel simply because he
was the bearer of the divine Word; the reason being the “house of Israel
is stubborn and obstinate.” So the prophet is reminded that when he
message is not received, he should not take it personally.
The Lord would make Ezekiel’s “face as hard as their faces, and his
forehead as heard as their foreheads.” This figure is taken from horned
animals, which vie for supremacy by butting heads. Ezekiel would be able
to match their abstinence with sanctified stubbornness of his own. He
would be zealous for truth as they were for falsehood.
Vss 10-11 The prophet was not only to hear the word of God but also
believe the message he is to preach. Verse ten probably indicates there
would be future revelations beyond Ezekiel had already received. He must
go to them and speak to them that which God had spoken to him. HE WAS
NOT TO BE INFLUENCED BY THEIR REACTIONS TO HIS WORDS. He was to speak
authoritatively. He was to preach on regardless of whether or not they
gave heed.
When it comes to preaching, results are not as important as obedience;
the adherence to the Word of God.
Vs 12-14 At this point the Holy Spirit lifted Ezekiel up to take from
this mountain top experience to the valley of prophetic service. This is
the first of several places in the book where the prophet describes his
supernatural transports.
A voice pronouncing a blessing on the glory of the Lord accompanied the
shaking noise. The voice is unidentified.
The source of the shaking, or “rumbling sound,” is identified in verse
13. It is the rumbling sound of the wheels evidently moving the
throne-chariot.
When it says in verse 14 that the Spirit lifted him up and took him
away, let’s remember this is a vision and there was no physical
transportation. The emotions that he felt, as he describes it as
“embittered in the rage of my spirit,” probably has to do with the
revealed sin of Israel as pointed out in the scroll that he had ingested.
Vs 15 Then the prophet joined his countrymen beside the river Chebar and
remained with them for seven days. I doubt if there is any significance
in the number seven here.
It says that he was “causing consternation among them.” = was amazed.
Vs 16 Beginning in this verse the personal aspect of Ezekiel’s ministry
is emphasized.
Vs 17-21 We see that the ministry of Ezekiel was not only giving the
message of God to the multitude, but also it was to be personalized.
Whenever a word came to the prophet from God, he was to pass that word
on to the people.
If the prophet received a message from God and failed to deliver that
message on to the people, then if God’s judgment came on those guilty of
sin, God would require and accounting from Ezekiel. But on the other
hand, if the prophet was faithful in his duties, delivering the given
message on to the people and they ignore his preaching and they suffer
at the hand of God, Ezekiel, in this case, would be guiltless.
Vss 22-27 Ezekiel was told to “go out to the plain,” probably meaning a
valley, which lay between two mountains. Here a second time the prophet
was able to see “the glory of the Lord” as he did by the river Chebar.
After falling on his face, he was made to stand on his feet by the
Spirit. Then the Spirit told him to go to his house where he would be
bound by ropes, while shut in his own house. The ropes may have been
strictly symbolic meaning that the prophet’s activities would be
severely limited.
Because of the rebellious attitude of Israel, the prophet was to remain
silent for a time. When Jerusalem fell six years later the restraints
were removed from the prophet (33:22).
*CHAPTER FOUR*:
Ezekiel performs four parables:
Vss 1-3 The Parable of Jerusalem’s Siege
Ezekiel was to take a brick and write Jerusalem on it.
In Mesopotamia the clay tablet was the common writing material. While
the clay was moist and soft the inscription was engraved upon it with a
stylus; then the tablet was exposed to the sun for hardening.
Ezekiel was instructed to lay siege against the city he had identified. ‘
Four common siege techniques are named:
1. Siege wall – This refers to the high towers manned by archers by
which a besieged city was attacked. Sometimes these towers were of
enormous height, as much as twenty stories. According 2Ki. 25:1 siege
walls were used in the final siege of Jerusalem.
2. Ramp – Banks of soil heaped up t o the level of the walls f the
besieged city. Such mounds could serve as observation posts, and, if
close enough to the walls, ramps for he battering rams.
3. Pitch camps – These were military detachments, which surrounded the city.
4. Battering rams – Iron beams transported by an apparatus on wheels.
Next the prophet was to place an iron late between him and the inscribed
brick. With his symbolic items in place, Ezekiel was to perform a
symbolic act. He was (1) to set his face against the city; and (2) lay
siege to it. The prophet was to assume the part of the attacking army.
Since Ezekiel was God’s representative, his actions would emphasize the
point that God was fighting against Jerusalem.
These poignant actions were to be a sign to Jerusalem.
Vss 4-8
Vss 4-8 In the first three verses of this chapter, the prophet
impersonated the enemies of Jerusalem. Here Ezekiel symbolizes the
apostate people of God. He is to lie first on his left side, then on his
right side, to bear the iniquity of the house of Israel and the house of
Judah. The Oriental habit was to face eastward when indicating points of
the compass. Facing east one has north onhis left side and south on his
right. So the left side represented the house of Israel, the Northern
Kingdom which had been carried captive in 722 B.C. The right side
symbolized the house of Judah, the Southern Kingdom which was in its
dying days at the moment Ezekiel received this revelation. The number of
days which the prophets spent on each side symbolized the number of
years which each kingdom had stood under the condemnation of god.
Verse four may indicate that the time periods here do not represent the
time of Israel’s sinning, but the period during which the people of God
had been or would be punished for their sins. The longer period of
punishment for Israel, the Northern Kingdom, indicates the greater guilt
of that nation.
It is not necessary to assume that Ezekiel was in the prone position day
and night. Other activities are said to have been performed during this
period. So the symbolic prone opposition must have lasted only part of
each day.
Ezekiel was to lie on his left side 390 days. The division of the Hebrew
kingdom was in 931 B.C. Allowing for round figures – something very
common in prophecy – the 390 years would terminate with the fall of
Babylon in 539 B.C. Through that entire period the citizens of the
Northern Kingdom was under the wrath of God because of their apostate
activities.
For the Southern Kingdom, the figure 40 is reminiscent of the period of
Judah wandering in the wilderness. But in the case of Ezekiel’s
prophecy, it was probably that these years represent not that which had
already transpired, but that which was yet to be. From the final
deportation of Jews to Babylon in 582 B.C. (Jer. 52:30) until the fall
of Babylon and the end of the Babylonian exile in 539B.C. is a period of
42 years.
Vss 9-17 Ezekiel’s symbolic diet during the day of his “siege” was
designed to set forth two basic thoughts: 1). The scarcity of good which
would exist in Jerusalem during the final siege; and 2). The impure food
which those exiled from Judah would be forced to eat.
Barley was the usual grain that was used to make bread. To emphasize the
shortage of food that would be available, Ezekiel would use a variety of
grains in order to have sufficient quantity for his bread. Those
besieged in Jerusalem would have to eat what they would get. So these
various grains were to be place din one vessel. In the Law of Moses it
was forbidden to sow the ground with mixed seeds (Lev. 19:19). So the
mixing of grain would seem to have been also forbidden in the mixing bowl.
The quantity of food was limited. 1 shekel = .5 oz So 10 oz. would be
allowed per day.
The quantity of water consumed would also be limited. 1 hin = 3.6 liters
“the sixth part of a hin = about 1 qt.
Partaking of food “from time to time” (vs 10) probably refers to eating
just once a day.
The eating of impure food is demonstrated by cooking over fire fueled by
dung; human dung replaced by cow’s dung being not quite as disgusting.
Ezekiel had meticulously sought to abide by the dietary laws “from my
youth until now.” He had not eaten of a corpse; i.e. an animal which had
not been properly slaughtered. Such meat was forbidden (Lev. 17:15). He
had not eaten that, which was torn in pieces, i.e., an animal which had
been killed by a wild beast. Such were forbidden to the Israelite
because the blood had not been properly drained. And the prophet had
never eaten those foods that were forbidden by the Law.
CHAPTER FIVE:*
Vss 1-4 During the days of his symbolic siege of Jerusalem Ezekiel
performed another act. He shaved his head and beard with a sharp sword,
which he used like a barber’s razor. The sword symbolizes the invading
Chaldean army. His head and beard was the land of Judah. The coming
invader would scrape the land bare and bring upon it disgrace and
mourning (Is. 7:20).
Ezekiel’s shorn hair symbolizes the population of Jerusalem; the manner
of the disposal of the hair indicated the various fates, which awaited
those rebellious Jews.
A third of the hair was to be burned in the midst of the city. These
hairs symbolized those who would die the horrors of warfare when the
city was besieged. Jer. 38:17-23
Another third of the hairs were to be smitten with the sword round about
the city, symbolizing the fate of those who tried to escape the city
either during or after the fall.
The last third of the hairs was to be scattered to the wind. The hairs
symbolized those who would be dispersed to foreign lands. A few of the
hairs – presumably those that had been scattered to the wind – were to
be retrieved and bound in the hem of Ezekiel’s garment. A remnant of
those carried off to exile would survive. Yet their situation would be
desperate. From the hairs retrieved, Ezekiel was to take some and cast
them into the fire. The fire here may represent persecution through
which some of the Jewish remnant would die.
Vss 5-6 Ezekiel through thte siege signs of 4:1-5:4 has made it clear
that disaster was going to overtake the inhabitants of this besieged
city. It remained only for Ezekiel to make known the identity of the
city. Ezekiel announces, “This is Jerusalem.” Vs 5
Ezekiel maintains in verses 5-6 that Jerusalem’s sin against God was
grievous. He argues the point in four ways.
1. Jerusalem’s sin was grievous because of the position, which she
occupied. God had placed Jerusalem in “the center of the nations” –
geographically and religiously.
2. Jerusalem’s sin was grievous in view of the fact that she had
received special divine revelation in the form of judgments and
statutues. The rabbis taught that /judgments/ pertained to a man’s duty
to his fellowman while /statutes/ spelled out his duty to God.
3. The grievousness of Jerusalem’s sin is indicated by the verbs of
verse 6. She had r/ebelled/ against, and her population had /rejected/
the judgments of God. They refused to /walk/ in the statutes of God.
4. The wickedness of Jerusalem was worse than that of heathen nations
round about (vs 6).
Vss 7-10 The judgment of God would fall upon Judah because God saw them
as worst than their surrounding neighbors. God always expects more from
His people than from the heathen.
Lu 12:48 From everyone who has been given much, much will be required;
and to whom they entrusted much, of him they will ask all the more. (NAS95)
1Pe 4:17 For it is time for judgment to begin with the household of God;
and if it begins with us first, what will be the outcome for those who
do not obey the gospel of God? (NAS95)
2Sa 6:6 But when they came to the threshing floor of Nacon, Uzzah
reached out toward the ark of God and took hold of it, for the oxen
nearly upset it.
7 And the anger of the LORD burned against Uzzah, and God struck him
down there for his irreverence; and he died there by the ark of God. (NAS95)
So God’s people not only were worse than their neighbors, but verse 7
goes on to explain how they were worse – “not walked in My statutes, nor
observed My ordinances.”
This is reminiscent of *Jer. 2:9-13* where the prophet points out that
the heathen were more loyal to their non-gods than was Israel to the God
of creation.
Five specifics concerning the coming judgment:
1. The work of the sovereign ruler of Judah (vs 8).
2. Will take place in the sight of the nations (vs 8).
3. Would be unprecedented (vs 9).
4. Would result in horrible barbarisms. This had been prophesied.
Lev. 26:29;
Deut. 28:53 (in reference to siege of Rome)
See also Lam. 4:10
5. Would involve the scattering of God’s people (vs 10).
Vss 11-12 The inhabitants of Jerusalem had defiled God’s temple with
their detestable things and their abominations.
King Manasseh erected an idol in the temple (2Ki. 21:7).
Ahaz replaced the altar of God with an Assyrian model (2Ki. 16:10-14)
Cp. Vs 12 with vs. 2.
Vss 13 Only when the judgment of God is complete will His demand for
justice and obedience be satisfied.
Vs 14 “a waste and disgrace”
Vs 15 The ruins of the once proud capital of Judah would serve a
reproach, taunt, a warning lesson and a source of astonishment to the
neighboring nations. Only one good thing would result from the judgment
on Judah. The neighboring nations would learn that God is in control of
history and that He is a righteous God.
Vss 16-17 Ezekiel enumerates six calamities, which will befall Judah.
1. “deadly arrows of famine” – various plagues which would lead to a
scarcity of food.
2. “intensify the famine” – God would withhold the rain. Thus would He
“bread the staff of bread.”
3. The land would become so depopulated that wild beasts would be a
problem. They would especially attack children.
4. Plagues against man and beast would take a toll.
5. Others would die by violence as blood would pass through their midst.
6. Finally, they would face the sword of divine retribution, the
Chaldean enemy.
*CHAPTER SIX:*
Vss 1-7 The prophet is told to “set your face toward the mountains of
Israel, and prophecy against them.” These mountains are probably not the
literal mountains of Palestine, but rather, symbolically, being the
theological mountains. The mountains were the places where Israel
practiced idolatry. This also pertains to “the hills, the ravines and
the valleys;” any place where idolatry was practiced rather than the
worship of Jehovah.
The Lord would bring a sword of destruction against pagan high places.
The sword here has reference to the army of Nebuchadnezzar. The sexual
sins and child sacrifice which marked the pagan worship were an
abomination to God and had to be judged.
When God’s judgment fell the pagan high places and altars would be
destroyed.
The expression, “you will know that I am the Lord” is characteristic of
Ezekiel and occurs some sixty times in the book.
Vss 8-10 Not all would die in the bloodshed that would befall Judah. A
remnant would survive on foreign soil. Here we see the mercy of God
demonstrated. The nation is rejected and is doomed for extinction;
faithful individuals would be spared.
Remnant passages: Is. 1:9; 10:20; Jer. 43:5; Zeph. 2:7; 3:13; Rom.
9:6-13; 11:5
Four facts about the remnant and brought out in these verses:
1. This remnant would remember the Lord among the nations where they had
been taken captive. The word /remember/ implies more than the
recollection of past events. The exiles would seek to restore their
relationship to God by repentance.
2. Then they remember the Lord, the remnant for the first time would
come to realize the anguish that their God had experienced when they
with adulterous hearts turned away from Him to cast their lustful eyes
upon pagan idols.
3. The remnant would come to loath themselves for the evils which they
committed. They would then regard all their idols as abominations (vs 9).
4. The remnant will know in that day that Yahweh is sovereign God. His
word had not been spoken in vain (vs 10).
Vss 11-14 The prophet is to clap his hands and stamp his foot. These
were gestures expressive of intense emotion and excitement generated
either by intense joy of sorrow. I believe that in this case, it is
quite evident that Ezekiel was expressing intense sorrow. Because of the
abominations (idolatry), Judah would fall with sword, famine and
pestilence.
Distance would make no difference (vs 12).
With these terrible calamities the wrath of the Lord would come to an
end (vs 12).
But the result would be that many would turn to the Lord (vs 14).
*CHAPTER SEVEN*:
Chapter seven is a sermon in the form of a lamentation. It is
characterized by frequent repetitions designed to underscore the
certainty and severity of the coming calamity. It seems that the prophet
first announces the coming calamity (vss 1-9) and describes it (vss. 10-27).
Ezekiel announces that an end has come to the land of Israel. Since the
nation Israel (the northern kingdom) had long since been destroyed,
Ezekiel must be using the term Israel in its ancient sense, and so
referring to the Judah, the southern kingdom.
The destruction would come “on the four corners of the land” meaning the
devastation would be geographically total. No city or village would escape.
In verse three, Ezekiel states that “Now the end is upon you,”
anticipating destruction is close at hand. He is probably referring to
the destruction of Jerusalem in 587 B.C. This destruction would not be a
mere accident of history, but would show the anger of God (vs 3). God
would judge them according to their ways (their abominations – vss 3, 4,
8).
Vs 4 In this judgment, God would not show mercy or compassion toward the
nation of Judah. They were deserving of judgment and would reap what
they had sown.
Let’s not miss the reason for God’s judgment – their idolatry, the
putting forth of other things before God.
Notice also in vs 4 that the judgment of God would come upon this people
while their idols were still in their midst.
Isn’t it a shame that God must go to such extremes for people to
recognize His Lordship?
Vs 5 The disaster facing Judah was unique and unprecedented. The one
catastrophe, which overshadowed all the rest, was the destruction of the
Temple.
Vss 8 & 9 is virtually a repetition of verses 3-4.
They would learn by personal experience that God is a God who will
punish those deserving of it.
In describing Judah’s coming day of judgment, Ezekiel stresses four points:
1. the social disruption vss 10-13
2. the military dismay vss 14-18
3. the economic distress vss 19-22
4. the political disorder vss 23-27
Vss 10-13 Social Disruption
The “rod” that had budded was the foreign superpower that God would use
to punish His people. Also notice Is. 10:5 where Assyria is called a “rod.”
This difficult time would result in the collapse of normal economic
activities. Neither the seller nor the buyer would rejoice following
their transaction. But the wealthy land buyer and the poverty-stricken
seller would be faced with deprivation and death (vs 12).
Verse 13 is alluding to the fact that even in the Jubilee in which all
land was to resort back to its original owner, even this part of the Law
would not be followed.
Vss 14-18 Military Dismay
Even though the people of God make preparation for the coming invasion,
the army will not answer the alarm. Sin had destroyed the moral courage
of the nation, the will to resist. They can see it is a hopeless case
because the One who is fighting against them is actually God Himself (vs
14).
Verse 15 shows that there will be no escape regardless of the person’s
place or circumstances. “He who is in the field will die by the sword;
famine and the plague will also consume those in the city.”
Even the few that do escape will demonstrate a defeated spirit. Vss 16-18
Vss 19-22 Economic Distress
Worldly wealth would be worthless in that day. Attempting to carry
precious metals such as silver and gold would add undesirable weight to
a person trying to flee for the life.
The prophet also states that the oppressed will go hungry instead of
having their appetite satisfied and their stomachs filled.
In verse 20, he is referring to the idols that had been fashioned out of
these precious metals of which God would make undesirable. It seems that
the people had not learned from the golden calf experience at Mt. Sinai
and had repeated the sin.
So their riches would be in the hands of the invaders. But not only
would they suffer materially, but also spiritually. God would turn His
face from them. They would finally get their wish. 2Thess. 2:8-12
Vss 23-27 The Political Disorder
Here Ezekiel performed another symbolic act. He made a chain which
symbolized the coming exile. Judgment was necessary because Judah was
full of bloodshed and violence.
In saying that God would bring the “worst of the nations,” the prophet
is referring to Babylon. 28:7; 30:11 “the most ruthless of the nations”
Cp. Jer. 25:9 God uses the wicked to discipline the righteous.
The “most ruthless of the nations” would “possess their houses.”
God would also humble the proud rulers of Judah.
These invaders would profane the places of worship, both the true ones
and the idolatrous.
The false prophets had cried there would be peace, but not peace would
be found. Jer. 6:13-14
We see in vss 26 & 27 just how bad it would get for God’s people. We
must constantly be reminded that the reason for God’s judgment was the
people’s idolatry; the putting of others things before Him in their lives.
The final sentence of the chapter gives the result that God desired
through His judgments.
(The information for this study of Ezekiel was gleaned from the great
commentary by Dr. James Smith.)
*CHAPTER EIGHT:*
Vss 1-4 At the time Ezekiel received these visions a company of elders
of Judah was sitting before him. In this vision, Ezekiel saw again the
divine personage who had appeared to him initially atop the heavenly
throne-chariot. In the earlier account Ezekiel described the one he saw
as having a likeness as the appearance of a man (1:26 cp. 8:2). In the
former vision, His upward appearance was like glowing metal and His
lower appearance was something like fire (1:27). In the present vision,
His upper appearance was like glowing metal while the lower appearance
was as of fire (8:2).
The prophet felt as though he were being lifted up by a lock of his
hair. At the same time he felt the Spirit gently lifting him from the
earth to mid air. Both the /hand/ and the /Spirit /are metaphors for Him
who can neither be imagined nor described.
Be sure that we understand that what the prophet is experiencing was a
*vision* (vs 3).
Vss 5-6 It is not certain exactly to what is referred to as “this idol
of jealousy.” This had also been mentioned in verse 3. It may have been
an image of Baal or the Asherah or some other deity of the heathen.
Whatever it was, it had no place in the area of the temple.
2Ki. 21:7 the presence of the image I n the vicinity of the Temple
provoked the Lord to jealousy.
Because of the abominations of their idolatry, God withdrew from the
Temple. “far from My sanctuary”
Vss 7-10 Discovering a hole in the wall (remember this is a vision), the
prophet is told to dig the hole out large enough for him to walk
through. Digging is a metaphor for searching out the truth.
Inside the side chambers of the temple he saw a door which was used by
those who were involved in idol worship. We note in verse 9 that what
was going on in that place was not only idolatry, but probably
fornication was also a part of the worship (wicked abominations).
The religious perversion was worse than he had ever imagined. Upon the
walls of that chamber the prophet saw the representation of all manner
of creeping things (small animals) and beasts (larger domestic animals).
It would seem that some of the leaders of Judah had adopted the Egyptian
custom of animal worship. Various Egyptian cults made idols of the cat,
the crocodile, the hawk, the scarab beetle and other animals.
Vs 11 The number of “seventy” elders may be a symbolic number referring
to the general consensus of the leadership of the nation. We remember
there were “seventy” elders that accompanied Moses on Mt. Sinai who saw
the God of Israel (Ex. 24).
Jaazaniah is singled out for special mention because of the prominence
of his family. He the son of Shaphan, the scribe who played such an
influential role in the reform efforts of Josiah (2Ki. 22:10ff.).
Sometimes the children of godly parents will follow in their parents’
spiritually and holiness, but sometimes will not. God has given each of
us free will and we exercise it as we choose.
Vs 12-13 The elders were ashamed to practice their idolatry in the open
which tells us that there was at least some good in them in that they
still possessed hearts that were not completely cold to God.
Were the “carved images” on the walls of the temple rooms? Smith seems
to feel that these images were rather carved on the hearts of the
worshippers (the elders).
In saying “The Lord does not see us,” they are either of the opinion
that God is no longer omniscient or that He has given up on His people
and left their land.
Vs 14-15 This is the only reference to this ancient Babylonian cult in
Palestine. Tammuz was the son and /or lover of Ishtar. He was a
vegetation god who was thought to die and go to the nether world each
year in the fall, only to make his return to the land of the living in
the spring. As the vegetation withered and rivers dried up, the annual
death of Tammuz was lamented with public dirges. Women joined Ishtar in
mourning a dead lover in the intense drought of summer. The fourth month
of the Hebrew calendar still bears the name Tammuz.
Vss 16 This time the visions take the prophet to the inner court where
only the priests were allowed to enter. He sees twenty-five men facing
the east toward the sun, which was the object of their worship. By
facing toward the east they would have their backs to the altar and the
Ark of the Covenant. In other words, they were recognizing false worship
and a false god while literally turning their backs on the only true God.
The sun god they were worshipping was probably the Babylonian god,
Shamash. It seems that those participating in this sun worship were
priests and/or Levites. In 9:6 they are called /elders /so they must
have held senior standing.
If there is any significance in the number, twenty-five, it may be that
twenty-four of the men may represent the twenty-four priestly courses
(1Chr. 24:4-19) with the high priest as their head.
Vs 17 There seems no adequate explanation for the phrase “putting the
twig to their nose.” Evidently it was connected to the worship of the sun.
Vs 18 The day of grace was over; the day of wrath had come.
*CHAPTER NINE*:
In this chapter, the prophet sees in a vision of what will happen in 587
B.C. in the destruction of the Holy City.
The prophet’s attention was first drawn to a loud voice summoning the
divinely appointed executioners to discharge their duty. These servants
of God were called to carry out their ministry of destruction.
Six men answered the call, probably symbolic of the armies of
Nebuchadnezzar, maybe even six of his generals.
Notice that these destroyers entered from the north (vs 2). Remember
this is the general direction that the enemies of God came from with the
exception of Egypt.
Each of these agents of God carried a weapon of destruction in his hand
(vs 2). The Hebrew word implies an instrument used for crushing into
fragments.
A seventh angelic agent was in the midst of the first six. He was
clothed in linen, the material used for priestly garments and for the
clothing of others in authority. This agent had a scribe’s writing case
at his side (vs 2).
A scribe carried his pens and receptacle for mixing ink in a case at his
side. Sometimes these cases were made of silver and elaborately and
beautifully engraved. Most writing at this time was done with a reed pen
on papyrus or parchment.
All seven of this agents of God entered the Temple courtyard and stood
beside the bronze altar (vs 2).
The glory of the God of Israel going up from the cherub on which it had
been so long symbolically denoting the presence of the Lord would now
leave not to dwell there anymore.
The man clothed in linen was called to put a mark on the foreheads of
the men who displayed remorse for the abominations of the nation.
The mark to be placed on the brow of the faithful was a /tav/, the last
letter of the Hebrew alphabet. In ancient Hebrew script the letter /tav/
was a cross mark. Those who were saved bore the sign of the cross.
Cp. Rev. 14:1 Those that are saved have the mark of Christ on their
foreheads.
Notice the contrast in numbers of the unfaithful with the remnant. The
remnant were marked out with the one agent of God, he who was clothed in
linen and possessed the writing case, while the unfaithful required the
other six to perform the marking.
Mt 7:13 "Enter through the narrow gate; for the gate is wide and the way
is broad that leads to destruction, and there are many who enter through it.
14 "For the gate is small and the way is narrow that leads to life, and
there are few who find it. (NAS95)
The six executioners were to follow the angel of mercy through the city
dealing a deadly blow to all who did not bear the mark (/tav/ – the
cross) upon their forehead. They were to exercise absolutely no
compassion (vs 5). Only those with the seal of salvation were to be spared.
Notice in verse six, judgment was to begin “from My sanctuary.”
The elders who had turned their backs upon the Temple to perform the
rites of their idols were to be the first to experience the wrath of God
(8:11). We ought always to be reminded that “as the leaders go, so go
the people.”
Judgment beginning with the elders was quite appropriate because it was
they who had set the example in leading the nation in their idolatrous
ways and practices.
In verse seven God commands His six agents to carry out His wrath on all
who had not received the mark; old men, young men, maidens, little
children, and women.
They were to initiate their judgment beginning, of all places, in the
Sanctuary of the Temple. Why there? Because, as we saw in the previous
chapter, the temple was where the abominations were taking place. This
place was designed and dedicated for the worship of God with its
attending daily sacrifices.
The temple was to be defiled with the slain.
Then in verse eight we see the intercessory prayer by the prophet.
Ezekiel is asking God if the entire remnant would be destroyed. The
question is in reality a request that God spare what was left of the
once proud nation of Israel. Northern Israel had fallen in 722 B.C. Her
citizens had been dispersed through the length and breadth of the
Assyrian empire. Several thousand of the inhabitants of Judah already
had been carried away by Nebuchadnezzar in the deportations of 606 and
598 B.C. Now Ezekiel asks if the remaining people of God will also be
wiped out.
The appeal of the prophet is answered in verses 9&10.
Here the Lord cites four reasons why the destruction of the state of
Judah was an absolute necessity.
1. God declared that the iniquity of the house of Judah and Israel was
exceedingly great. The evil had gone too far.
2. The land of Judah was full of blood; the violence which leads to
bloodshed.
3. Jerusalem was full of perversion.
4. The people of Judah had lost confidence in the Lord and had begun to
utter blasphemous charges against Him. “The Lord has forsaken the land,
and the Lord does not see!” (vs 9).
Because of the conditions of the land, God would be forced to deal with
His people in wrath. He could show no compassion or pity in dealing with
these sinners lest His absolute holiness be called into question. God
would recompense for their conduct.
Vs 11 The agent of mercy reported to God that his assignment was
completed. That is, he had put the mark, (the tav) on the foreheads of
the remnant and they would be spared.
*CHAPTER TEN:*
At the close of chapter eight, we see that all seems ready for the
destruction of Jerusalem. The man clothed in linen has completed his
God-assigned task of marking the faithful for salvation (9:11). Now it
is time for the six executioners to expand their work from the court of
the Temple to the rest of Jerusalem.
Vs 1 As we open this chapter, we see a vision similar to what the
prophet saw as he began his writings (ch. 1).
Vs 2 The man clothed in linen, the same that was sent through to mark
those who would be spared, is told to approach the throne and gather
coals of fire which would be used in the judgment of God’s people. Hot
coals apparently symbolize judgment and the purging of sin (Is. 6:6).
The man is told to scatter the coals over the wicked city of Jerusalem.
We must not miss the significant fact that the coals, the judgment, were
coming for the God, Himself. The false thinking of the day denied that
God could ever turn against the city in which He was enthroned between
the cherubim. Desperately the prophet proclaimed the incredible truth
that God would purge Jerusalem. Six years later when Jerusalem received
that awful baptism of fie only a few recognized it as being the fire of
god. Those few had been prepared by the preaching of men like Ezekiel.
At first it is not certain if the throne is occupied or if all were
awaiting the arrival of the Lord.
Vss 3-5 Although we were not told in the vision of the throne-chariot in
chapter one, now we come to understand that the four creatures around
the throne are cherubim.
Cherubim are assigned a variety of roles in the Old Testament. They
first appear in connection with the Garden of Eden where they guarded
the entrance to the tree of life (Gen. 3:24). In Solomon’s Temple they
served as attendants and guardians of the Holy of Holies (1Ki. 6:23).
They were depicted on the lid of the Ark of the Covenant with their
heads bowed and their faces looking downward towards the mercy seat (Ex.
25:18-20). Here Ezekiel sees the cherubim in their traditional role as
guardians as they protect access to the holy fire.
Vs 6 This verse continues the same narrative from verse two following
the parenthetical statement of verses 3-5. God commanded the linen clad
angel to enter among the cherubim and take hot coals from between the
“whirling wheels” and scatter over the city.
In verse 7, we see the angel obey. He put his hand in the fire, took out
some coals and put into the hands of the clothed in linen. Having
received those coals of judgment fire, the man with the linen garment
went out from the Temple to execute the command to set fire to the city.
This is symbolic of the burning of Jerusalem found fulfillment in 587 B.C.
Vs 9-17 The description here of the wheels and cherubim is much like
that found in chapter one. The four cherubs each had four faces. In both
accounts we see each had a face of a bull, a face of a man, face of an
eagle. In chapter one each had a face of a cherub while in this tenth
chapter each had the face of a cherub. I do not know the significance of
the change.
In chapter one these are called “living beings.” But in our present
chapter, the prophet now recognizes them to be cherubim.
Vs 18 The departing of the Lord from the “threshold of the temple,” or
from any part of the temple is probably symbolic of the Lord’s distain
and judgment upon His disobedient people. They had insisted on
worshipping the idols of their neighbors rather than the God of Israel,
so now He is leaving them to their own desires.
The east gate of the temple was the entrance or the main gate of the
temple as the temple and the tabernacle always faced east.
Vss 20-22 In the these last three verses of chapter 10, Ezekiel
underscores the fact that the throne-chariot which he saw here in the
Temple was the same which he had seen in his first vision by the river
Chebar in the beginning of his writings.
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