T Vers. 4-28.-Ezekiel's Vision of the Glory of Ver. 3. i, inf. absol., in solemnly rhetori- | study that makes the prophet, just as also we do cal fashion emphasizing the divine attestation of but constraint must be put upon them,-the not meet with inclination as a prophetic factor, the prophet: really, expressly, quite certainly. The full unquestionable reality of the transaction prophets needed to be overpowered. Thus someis to be indicated. Though ver. 1 spoke of the thing lies in the by. Comp. Jer. xx. 7. person, time, place, subject-matter, all the If this appears in a still stronger form where inelements of the introduction, yet vet. 2 reverted stead of, e.g. at ch. viii. 1, we have SE, to the time; and so ver. 3 speaks anew first of all of the subject-matter as 77, which came to ch. xi. 5 certainly explains' by '; it is Ezekiel, by which expression this same subject- the power of the Spirit. "He has thus expressed matter, linking itself on to ver. 1 (there, "visions the energy of the divine Spirit" (THEODORET). of God;" here, "the word of Jehovah"), is now Hence the prophetic preparation in consequence of designated according to its intrinsic, its essential this is rightly given by Oehler in the first place character as the product of the Spirit (1 Thess. as a divine knowledge (comp. Jer. xxiii. 18 with ii. 13). It is at the same time the exact announce- Amos iii. 7), to which there cannot be wanting ment of what follows, and the introduction thereto; as a second element the sanctifying as well as for at ver. 28 there is a transition from the "strengthening efficacy (Ps. 1. 16 sqq.; Mic. iii. saw to the "I heard the voice of one that spake," 8). J. Fr. Starck quotes: impulsus inopinatus, and this latter is shown from ch. ii. 4 to be "the illuminatio extraordinaria, spiritus prophetiæ Lord Jehovah."-As to the name of the prophet vehemens, afflatus Spiritus Sancti singularis. and that of his father, as well as the priestly rank Thus he saw what other men did not see, then of both, with which the personal description is he recollected all that he had seen and heard, and completed, comp. Introd. §§ 1, 3. For the pur- understood the meaning of the Lord and did His pose in a quite objective way of making more commandment." Cocc. (On old pictures of the prominent his divine legitimation, Ezekiel speaks prophets, as well as in the frescoes of the church of himself as of a third person. (Like the LXX., at Schwarz-Rheindorf, a hand is painted, which is the Syriac and Arabic versions presuppose Sy, stretched from heaven.) the reading of several Codd.) Humility also, in a case where he had been deemed worthy of such a revelation (comp. the similar mode of expression in 2 Cor. xii. 2 sqq.), recommended his speaking in the third person.-The renewed mention of the place is not a mere repetition of the words: by the river Chebar, but a more exact definition alike of this river, and especially of the phrase: "in the midst of the captivity," both being defined by 77,-in the sense, however, of land of the Chaldeans land of the enemy, to which at the close of the verse D again points back, emphatically, as Calvin remarks. This locality was only too significant a corrective of presumption on the one hand, as of despair on the other, or rather of fleshly narrow-mindedness in general. If then, finally, the subject-matter is again brought into prominence, and that as respects its producing cause, viz. that the hand of Jehovah came upon him, this certainly is not said without reference to the statement: "and I fell upon my face," in ver. 28, and might indeed have preceded the words: the word of Jehovah came in reality (HITZIG); but the immediately following subject-matter (ver. 4) demanded this or some such transition at the close of the verse. Thus verses 2, 3 complete the section. The formula of transition used is one that occurs again thirtieth year either the beginning of Genesis, or (Introd. § 7), ch. iii. 22, xxxvii. 1, xl. 1. Comp. the Song of Songs, or the beginning and end of 2 Kings iii. 15. The expression the hand of the book of Ezekiel; such is the admonition of Jehovah always means a divine manifestation of Jewish tradition. Comp. ZUNZ, Die gottespower, but in the sense of action, consequently dienstl. Vortr. d. Juden, p. 162 sqq. (the most with will and intention, by means of which self-important work of more recent times in this will and refusal on the part of man are laid in the department). dust, and the man is prepared for the divine Umbreit, while he denies him the poetic gift, purpose. For whatever may be the natural basis subjectively (intellectually, morally, and spiritually), as well as objectively (as respects the nexus in the history of the time or of the individual), the prophetic word as God's word, as visions of God, is neither a product of one's own effort and exertion, reflection and investigation, nor a result of mere human instruction. It is not gifts, not Isaac Casaubon, in his once far-famed Exercitationes, xvi. de reb. sacr, et eccl. adv. Baronium (Geneva 1655), asserts: "in the whole of the Old Testament there is nothing more obscure than the beginning and the end of the book of Ezekiel." Under the same impression Calvin declares, that this vision." "he acknowledges that he does not understand Jerome had pronounced that "in its interpretation all the synagogues of the Jews are dumb, giving as their reason that it transcends man's capacity, et de hac et de ædificatione templi, quod in ultimo hujus prophetæ scribitur, aliquid velle conari." The Jewish designation for the following vision is 7, "chariot" or "team of four," in accordance with the four living creatures and the four wheels. HÄVERNICK: "It formed the basis and the point of support for the later mystic theology in its endless gnostic speculations about the divine essence and the higher spirit-world." As their natural theology is called among the Jews 7, so the mystic is called One is not to read before reaching his מרכב ascribes to Ezekiel "in the rarest degree the other hand, appears divided. To the artistic conception of the greatest painter the vision of Ezekiel presented itself with difficulty. We shall be compelled to assert even more positively, that with all the "exactitude of delineation, and with the plastic art in the giving of details" (UMBREIT), an obscurity remains over the whole, even merely as respects the setting it before the eye, an invisibility, which is not certainly to be ascribed to "overcrowding," but which lies in the subjectmatter, the object of the vision, which results from the thing itself. The representation of Ezekiel wrestles with its subject, as the amplification, the repetition and recurrence again to what has been said, shows. It must indeed be the case, according to Exod. xxxiii., that (vers. 22, 23) only the back parts" of the glory of God are capable of being seen by man here upon earth. Comp. 1 John iii. 2. Certainly, if Ezekiel, because he had been carried out of the body, were to have seen the "face" of the glory of God, his after-remembrance in the body of what he had seen would not have been capable of being expressed. Comp. 2 Cor. xii. 4, 3. The "unapproachable light," in which God dwells (1 Tim. vi. 16), remains from the time of the Sinaitic keynote theophany onwards for the whole of the Old Testament. Exod. xix. 9, 16, 20, 21 (Deut. iv. 11, v. 19); Lev. xvi. 2; 1 Kings viii. 12; Ps. xcvii. 2 (xviii. 12). 66 perhaps also clear from other circumstances (thu they have wings, and at the same time the foot. soles of a calf, and yet the hands of a man, comp. at ver. 7), prominence is given expressly to a mutuality of relation, the unity of a whole, vers. 9, 12, 15, 20, 21, 22 (vers. 5-14). Then, further, as the direction out of the north (ver. 4) has given the tendency of the vision in its immediate historical reference, so the wheels also bring the whole into connection with the earth. The more expressive connecting link will be the number four, the symbolic number (passing over from the living creatures to the wheels) of the cosmical relations, in which God reveals Himself. (BÄHK, Symbolism of the Mosaic Cultus, i. p. 341.) The glory of Jehovah from heaven manifests itself with this second part of the vision as a glorifying of Jehovah upon earth, inasmuch as "the spirit of the living creature" unites in the closest way wheels and creatures (vers. 15-21). Lastly, the holy of holies of the vision is opened with the vault as of heaven over the heads of the chajah. The living creatures, into union with which the wheels are taken up by means of the "spirit," are by means of the "voice," which comes from above the vault, and that while they are at rest, united to Him who is enthroned there, who looked like a man. From Him ultimately everything proceeds, just as to Him ultimately everything tends. As in the holy of holies of the tabernacle and of the temple, the vision culminates in the enthroning of Jehovah in His glory. Hence, too, it cannot be passed over without remark, that in this very excited phenomenon a thrice-repeated advance makes itself known. The first time the fire-cloud The second gimp boeinn ry (ver. 4). We may quote the remark of Umbreit, that Ezekiel "repeats more frequently than any other prophet the statement: the word of Jehovah was thus made known to me, as if he had felt the word like a burden, and was unable to reproduce it as such in a very worthy manner; it is only to set down its symbol that he feels himself called " in his inmost being." There is also to be found time the fire-picture of the chajoth in Ezekiel as compared with the older prophets a greater complication in the symbolism, in which 7 niny (vers. 13, 7), with the the following vision especially is expressed in its height and dreadfulness and n ry of the plastic art. Comp. Introd. § 7. wheels (vers. 18, 16). The third time the Inasmuch as it is vision, and consequently the כְּמַרְאֵה and the throne רָקִיעַ כְּעֵין הַפֶּרַח הַנּוֹרָה| ,divine element is represented visibly in pictures :: these pictures have a divine import, are symbols,, and the fire-bright appearance of the so that there belongs to them at the same time a concealing, relatively veiling character, especially Glorious One thereon, the description of which, as regards the people. The word of God must accordingly come in addition to the vision of God, in order to explain it for the prophet and the people. Comp. the distinction between irrarías and ἀποκαλύψεις κυρίου, 2 Cor. xii. 1. however, at last terminates significantly in: "As the appearance of the bow," etc. Fire, brightness, light,-this remains the common feature all three times; it forms consequently the fundamental characteristic of the vision as respects its interpretation, in which, however, the meaning of the closing rainbow in the cloud must not be left out. But it is not so much a peaceful picture which presents itself to our prophet, as rather a phenomenon of a very excited character inwardly as well as outwardly; a circumstance which must not Let us now attempt to get at the meaning of remain unnoticed in the interpretation. The the vision. Although the separate symbols must storm brings great clouds therefore. A strong be left over to the exegesis, yet the symbolism as brisk fire, which spreads its brightness round a whole must be understood beforehand, according about, forms the interior of the cloud brought by to which the import of the vision, especially in the storm. Such is the first, outermost part of comparison and connection with other similar the vision, its porch as it were, which the prophet visions of the Old Testament, will come to light. first of all enters (ver. 4). On a nearer view Ezekiel himself leaves us in no doubt as to the there are formed out of the intensive fire of the meaning of his vision, for he says expressly at cloud as it were four "living creatures," which the close: have at first sight the appearance of a man, and are therefore to be carried back in thought to this therefore Jehovah's glory that presented itself to in general, whatever else in detail more exact him, and presents itself to us in the vision. In description perceives in them. And so the four-so far as this can be distinguished more in its fold group of the creatures is individualized in a fourfoldness of each of them: man, lion, ox, eagle. In spite of such fourfoldness, which is It is personal relation to Himself, and on the other side more in its active manifestation and execu tion of His will, as Jehovah's glory and as Hi glorification, the N of ch. i. 28 may, by a xxxiii. 11, 27; xxxiv. 8; xxxv. 11: comp. xxvi. glance at ch. x. 4, 19, be more precisely explained 20; xxxii. 23, 24, 25, 26, 27, 32). For as God's by Keil (following Hitzig), but for the interpreta- glory has its side for Him, according to which it tion of the vision in ch. i. it is not advisable. is the self-representation of His life in a majesty As to the idea 13 for "glory," comp. on ch. invisible for man, so, on the other side, heaven and earth and the world of creatures mirror forth i. 28. Although the 7 of God stands for the the divine life in a visible glory of God, inasmuch appearance, hence for what is manifest (Introd. as through them God's peculiar nature and power § 10), yet the figurative representation of the same come to be seen in a manifoldness and fulfess of must not be taken as a matter of course for the life. This is His "fame," His "honour," which essential idea. Gesenius says incorrectly in his become known from creation conformably to its Pocket Dictionary: "The Hebrew conceives (?) original design, according to which the investiga of it as a clear shining fire, from which fire issues, tion of nature was meant to be, as Prof. Fichte and which is usually enveloped in smoke;" for says, "an uninterrupted worship, a rational and the Hebrew conceives of it rather (comp. Ges. intelligent glorification of that uncreated wisdom himself) as weight, dignity, gravitas.' To the which manifests itself in nature. And in like divine essence there belongs a corresponding manner (according to Beek), "all the threads of sovereign dignity and sovereign power,-a glory life, which the divine faithfulness in revelation (Herrlichkeit from "hehr"), as well as a dominion preserves within the circle of sinful mankind from (Herrschaft from "Herr"). The two things con- the beginning onwards, and evermore strengthens ceived of as one idea, and not merely in antithesis and perfects in a part of the same, converge at to the world, but in the world as the light and the the end in a central manifestation of life: a life of the world, is the Ti of God-the signifi- actual fact breaks the death-power of sin, 2 Tim. ipavipen, 1 John i. 2. The revelation of life in cance of God for the world. The heavens declare i. 10; life is the substance of salvation (Lehrthe glory of God (P's. xix. 1), and the whole earth wissenschaft, i. p. 448); and this life-development is full of His glory (Isa. vi. 3). Without it of salvation exercises, on the one hand, a preservthere is nothing but 'power and matter ing, renewing, and perfecting influence on the (Büchner), and our view of the world is an still remaining life-power of the world, and on atomistic one. Although the manifest aim of the other hand, a relaxing, judging, and annihicreation has been turned by reason of sin into the lating influence on the death-power of sin, works goal, yet Ps. xcvii. 6 says and prophesies: "The creatively, so that man and the earthly system heavens declare His righteousness, and all nations come forth as a new creation in eternal and unsee His glory;" and in Num. xiv. 21 Jehovah swears changeable life from the catastrophe of conflict by His life, that the glory of Jehovah shall fill and judgment. As arising from such a connecthe whole earth. If with this far-reaching look tion of the life and glory of God, must the spiritual at the world's goal, and on the broad foundation symbolism of the chajoth also be understood in of the divine aim as regards the world ("Jeho- Ezekiel. The retrospective reference to the cheruvah" is certainly everywhere "Elohim"), Ezekiel's bim of the ark has certainly its truth, but not till vision of Jehovah's glory shapes itself first of allch. x. (comp. at ch. ix. 3 the explanation with and predominantly as the righteousness of the respect to the cherubs in general), where Ezekiel Holy One, who will execute the judgment upon also (ver. 20) expressly brings them forward; and Jerusalem, and thus also upon that portion of even there (vers. 15, 17, 20) they are called, as Israel not yet in banishment by the Chebar, such here and at ch. iii. 13, 'chajoth" or "chajah.' a thing is easily understood as being necessary for Their symbolic character is necessarily clear even that historical period, alike from the situation of from the symbolic connection in which they affairs and as regards the persons. And this it is appear. The prophet saw also merely a "like 66 66 29 that is symbolized by the fire-cloud in particular, ness of four living creatures, consequently what as well as in general by the fire-style, in which looked like four living creatures. To their symthe whole is kept. Nevertheless there comes bolic character corresponds also their designation; forth as the kernel of the fire-cloud the fire-picture the biblical ideas of life and death have a symbolic of the four chajoth, whose meaning is as little colouring. But, in particular, support is entirely reached when one goes back and gives them a wanting in Holy Scripture for conceiving of these Judaistic interpretation as the cherubim in the " 'living creatures.' as Keil would have us, as tabernacle or in the temple, as when one chris-"beings who of all the creatures of heaven and tianizes them by anticipation, as Kliefoth does, earth possess and exhibit life in the fullest sense as the "universality of the economy of salvation of the word, and who on this very account of all founded by Christ when He appeared, in contrast spiritual beings stand the nearest to the God of with the particularism and territorialism of the the spirits of all flesh, who lives from eternity to previous economy of salvation." It might rather eternity, and surround His throne on every side." be nearer the mark to adopt a third view which What would thus be affirmed of " creatures, would keep fast hold of the glory of God as the applicable properly to the Son alone (John i. 4); original aim of the creation of heaven and earth and how would such "representatives and bearers as well as the ultimate goal of the history of the of the eternal blessed life" harmonize even with world; in connection with which the idea of life, the uniquely prominent position of man made in so frequent with Ezekiel, pervading as it does the the image of God in the Bible! In opposition to whole book, must not be overlooked (ch. xviii. actual individual beings of such a kind, in oppo23; xxxiii. 11; the whole of ch. xxxvii.; ch.sition to "angelic beings of a higher order," there xviii. 9, 13, 17, 19, 21, 24, 28, 32; ch. xxxiii. 12, 13, 15, 16; iii. 18, 21; xvi. 6; xx. 11, 13, 21, 25; xlvii. 9; xiii. 18, 19, 22; vii. 13; v. 11; xiv. 13, 18, 20; xvii. 16, 19; xviii. 3; xx. 3, 31, 33; is speaks too evidently their fourfold form, whose meaning, as already settled by the Rabbins, is this, that the vital power according to four types (of man above all and in general because of his life being in highest potency, because of his spirit and four wings. There is to be noticed in ver. 11 its eternal destiny),-comp. Bähr, Symb. i. p. 342 (23) the parallel to Isa. vi. 2 (comp. ch. iii. 12). sqq.,-is to find an expression, is to be repre- Perhaps, also, when speaking of "the noise of seifted in a fulness of the highest possible signi- their wings" (ver. 24), the comparison Sipa ficance. From the reproach of being "abstract ideas or ideal forms of the imagination," which (after Gen. xxxii. 2, 3) is worthy of notice. The would thus be "represented as living beings,' cherubs in Solomon's temple (and also on the the purely symbolic view is released by this cir- stands of the basins, 1 Kings vii. 29) represented cumstance, that certainly the four types are taken not life upon earth, according to its two extremifrom real life, only the manner of their applica- ties, but the terrestrial and superter estrial life tion and their juxtaposition being ideal. There of creation. Thus only do the lions and oxen can be no question of abstraction, where rather before us gain their significance: wild animals the individual element is specially realized by and cattle, the strictly animal world as conmeans of the idea of the whole, viz. life. Heng- trasted with the earthly and heavenly spiritual stenberg [The Cherubim" at the close of his world in their combination in the winged human "Ezekiel," Clark's Trans. ], who in Bähr's inter- figure. Otherwise they would not be necessary pretation emphasizes not so much the "ideal representations, inasmuch as they were certainly creature' as "the living creation," limits it, already represented by means of the irrational however, to the earth, holding that it must be bird. With the " palm trees" and "flowers" viewed altogether apart from the heavenly crea- (1 Kings vi. 29; Ezek. xli. 18, 19, 25), the signi ture. Passages, however, such as Gen. ii. 7, ficant vegetable world, too, was added to the ix. 16, which he cites, leave sufficient room for earthly creation; while, in the following vision, the idea of the living creature in general, since, storm, clouds, fire, light (ver. 4) set before our according to Gen. ii. 7, there by no means belongs eyes almost literally passages like Ps. civ.: “O to the living creature "a double element, the LORD, my God, Thou art very great. Thou earthly material and the quickening breath of clothest Thyself with splendour and glory, God;" but these two constitute merely the earthly wrapping Thyself round with light as a garman, and he rather becomes "a living soul ment, who maketh clouds His chariot, walketh from the fact that God "breathed into his nostrils upon the wings of the wind, making His messenthe breath of life," just as Gen. ix. 16 also limits gers winds, His servants flaming tire. Ps. 1.: "every living creature" by means of the words "Our God shall come, etc. Fire devoureth before "among all flesh that is upon the earth," the Him, and round about Him it is very tempestuthing spoken of being life upon earth. Theodoret, ous; He calleth the heavens from above, and the however, may be right, that the angels likewise earth, to judge His people, and the heavens are living creatures, and that the relation of declare His righteousness.' Ps. xviii. "He mortality is the distinction between their life bowed the heavens and came down, and cloudy and that of man. The contrast with death is darkness was under His feet, and He rode upon not less justified than that "with what is life- the cherub, and did fly, and was poised upon the less," and the expression the "living God wings of the wind, made darkness His covering, scarcely allows the idea of the living creature to etc. At the brightness that was before Him be confined to man and beasts. Neither does His clouds passed away, hail and coals of fire.' "the number four in itself" point exclusively to Although it will have to be conceded to Hengthe earth; comp. Bähr in the work quoted, i. stenberg, that the earthly reference of the life of p. 156 sqq. Only the composition of the number creation preponderates in the vision of Ezekiel, four, consisting as it does of man, lion, ox, and quite similarly as on the other side the human eagle, has, according to the ingenious exposition type preponderates, yet the whole continues to of Hengstenberg, much of an earthly appearance. have an undeniably superterrestrial character. That ox and calf alternate in ch. i. 7 (Rev. iv. 7), The fire-cloud with the four living creatures does indeed make the representation of the (tame) appears to the prophet (comp. ver. 1) out of the cattle by means of the ox and that of the wild opened heavens, and it is only the wheels (ver. 15 animals by means of the lion very probable. sqq.) that intentionally set down the heavenly But the flying of the eagle would certainly be phenomenon as being at the same time something sufficiently represented by two wings, while the earthly. It is meant to be the human-earthly four wings expressly mentioned (ch. i. 6) point. creation in the fulness of its vital power, as beyond this requisite, and in their parallel (ver. 8) appearing from the background of the heaven. with the hands of a man-which give prominence stirred, and also spirit-like elemental powers (air, to the human element-allow us on their side to fire), and still more (comp. Rev. iv. 8, 9; v. 8, conjecture something superterrestrial beyond man 14; xix. 4) as offering itself continually after the and beast, as Keil has rightly remarked. When manner of the heavenly messengers and servants Hengstenberg makes use of the cherubs of the in obedience and voluntary surrender (w; iv oùpavy tabernacle and in Solomon's temple for his expo- xaì ixì rñs yns, Matt. vi. 10), in unceasing activity sition, one does not easily understand how the of service to His honour, and thus continually furnishing of their hunian form with wings is to glorifying Him (ver. 19 sqq.). This we may spring from this cause, that the class of birds suppose to be the most intrinsically heavenly in the history of creation opens the series of element in the vision. It is certainly the case living creatures, just as man closes it;" for in with the spectacle at the revelation on Sinai, Gen. i. 20 the aquatic animals still take the pre-which, moreover, unmistakably furnishes the key. cedence, and in fact the large ones (ver. 21), note here, that the law was given in fire and which play such a part in Holy Scripture. Just cloud, but not less through the mediation of as little can "the bird” take "the last place," angels (Deut. xxxiii. 2; Heb. ii. 2; Acts vii. as being also that which is relatively "lower,' To which Vitringa (Observ. s. iv. 1) traces back the which is contradicted, as has been said, by the vision of Ezekiel. TT On the 53, 38; Gal. iii. 19). Hengstenberg speaks under a misapprehension "of the dependence of strikingly of ch. i. as "the great panorama of our theophany on that manifestation of God at the universe;" and there, certainly, the reference Sinai," as Keil does, "in a more general way the indicated could not be wanting. If the "spirit" symbols of that righteousness, holiness, and grace (ver. 12) determines the first vital operation of which God manifests in the upholding, governthe chajoth, their motion, and if (vers. 20, 21) ing, and perfecting of His kingdom. it is also the determining element for the motion other hand, by means of the fire-character of of the wheels, then the (as one may express it) judgment, which expressed its special tendency, more spiritual motion of the whole, but especially this vision was an introduction of Ezekiel forthof the chojoth, viz. "the noise of their wings with into his sphere of labour. Nothing else had (ver. 24), is determined negatively, i.e. is brought the prophet at first to testify to the exiles, for to silence, to rest, by the voice from above (ver. their obstinacy with all its ungodly hopes was 25); so that with this voice from the throne, and still founded on the apparent continuance of therefore with Him who is upon it (ver. 26 sqq.), Jerusalem. The more such high ecstasy—a each and all are united, and express themselves throwing inwards or spiritualizing, which has as well as move as He pleases (ver. 24), or rest its sphere on the boundary of corporeal life (ver. according to His intimation. In this way the 28), as Oehler brings out prominently-along God of hosts, whom Hengstenberg only co-or- with the mission of Ezekiel attested his call as a dinates with Him who is enthroned upon the prophet, the less need was there of an official chajoth, is rather at the same time declared to be consecration for him; his mission under such a this latter, or the chajoth seem in such manner vision was so in the highest degree, or at least to be embraced in the idea of the heavenly hosts. made a call, calling, consecration to the prophetic To see in the wheels, then, "the powers of office be presupposed in a decided manner in his nature," is certainly not so natural as to abide by case, as the Talmudists, even in reference to the view of Hitzig, who appeals in support of it to Dan. vii. 9. Keil also must after all admit in ver. 3 (in the interest certainly of the the idea of a throne-chariot. A throne which is prophecy, as they assert, being attached to the to move upon the earth can hardly be conceived ark), show therefrom, that Ezekiel was already of without wheels. It is not so much, however, before a prophet in the holy land. The vision "to show the possibility and the ease with which does not by any means consecrate him as a the throne moves to all the four quarters of the prophet, but it certainly does transfer him to world," as rather to express the motion in the those banished to Tel-Abib (ch. iii. 12 sqq.); it most living manner and expressly for the earth, thus realizes itself as a mission. And pervading specially in the first place with a view to Jeru- as it does the whole book, it likewise stamps and salem, corresponding to the historical circum- illustrates the prophetic activity of Ezekiel, ch. stances: it is for this reason that we have to do iii. 23, viii. 4, xliii. 2. The vision is, however, with wheels. The eyes in the wheels are parallel not merely as regards its fire-character, a prowith the faces in the chajoth, and both are to be gramme for our prophet, but its much more understood in connection with the "spirit" essential contents informed him that he would (M), and perhaps also not without reference to have to represent the glory of Jehovah. Judgment in the first place, from the very beginning, "the noise of the wings" (2 Chron. xvi. 9). however, not without mercy, but rather a gloriThe sovereignty of Him who rules in heaven, fication of the living God in His people to be whom all serve as to Him all live, as it is ready accomplished in a glory of vital power, on the from heaven to manifest itself livingly upon earth, basis of creation, and thus from the outset with a is represented at the close as being the sovereignty view to the whole earth. The meaning of the as of a man," which, when we take into account chajoth in the vision, whence their designation the rainbow of ver. 28 (notwithstanding the pre- (purposely not called cherubim in ch. i.), and ponderating judicial character of the whole), their so-varied form, and the accompaniment of allows of the coming forth full of promise--as the spirit-moved wheels full of eyes are explained, ultimate goal, as the victory of righteousness-of cannot be settled by pointing to the Lord's dwellthe kindness and love of God toward man (Tit. ing among His people in the holy of holies of iii. 4), in grace and mercy toward Israel, and for the temple, nor explained by the "ecumenical the salvation of the world, so that the vision character of the new economy of salvation, for would have its fulfilment in Christ (comp. John the setting up of which the Lord shall appear xii. 41 with Isa. vi.), Rev. iv. upon earth" (which is said to be represented in the fourfold figure of the cherubs and wheels); nor even can it be expressed characteristically enough with Keil in this way, that " the moving of the throne to all quarters of the world is made conspicuous, not merely in order to indicate the spread of the kingdom of God over the whole earth, but in order to reveal the Lord and King, whose power stretches over the whole world,” etc. (p. 28). The prophecy of glory is the characteristic of Ezekiel, whereby he stands distinguished from all prophets. With its destination for the exile,-this too must be added in reference to the meaning of the following vision for the prophetic mission of Ezekiel,-harmonizes the making God 1 At the same time, perhaps with the hint of a creation ir the future, a creative renewal. 66 After this interpretation of the symbolism of the vision as a whole, its meaning for the prophetic mission of Ezekiel (comp. the introductory remarks to ch. i.-iii.) must be clear thus far, that above all the prophet will have to announce judgment, not merely in the first place upon Jerusalem, but farther upon the heathen also. To this the fire-characteristic points, which remains with the vision from beginning to end, and behind which whatever promise of mercy is in it steps into the background for the time, so that the prophet falls down under the impression received (ver. 28). For a so-called "consecration as a prophet," this certainly would be too special in its tenor. For this one would be under the necessity of extracting, and that at the same time |