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Rather than get entangled in validating the details of a concrete picture of this vision, it is more important to unpack the meaning of these images. In fact, a comparison of details between Ezek 1 and Rev 4 serves to warn against pressing for concrete referents in the vision. The crucial emphasis of Ezekiel’s vision is the royal splendor and military prowess of the King of Glory.

      God never “shows up” just to make an appearance. Such manifestations of his glory are associated in Scripture with formal prophetic calls, but also with God’s call upon Israel in general (Exod 19:5–6, 14–16). The same God who was present with Israel in their exile “showed up” at Pentecost and is present with believers today. He has called his church into service under distressing circumstances; indeed, in spite of those circumstances (Matt 28:16–20; 1 Pet 2:9–10 [Peter’s audience was a suffering church]). No matter the nature of one’s situation, whether physical hardship, emotional distress, or entanglement in sin, God’s sovereign (royal) and powerful (martial) presence is there to warn and to redeem.

      While God’s presence is always imminent, his course of action is not ours to direct. He was not at the beckon call of Ezekiel, nor is he at ours. The timing and nature of God’s intervention is his to determine. Many of the promises of the book of Ezekiel to Israel have yet to be realized; and similarly, often in the life of believers today, God’s tangible intervention awaits the resurrection and future kingdom. But when such Majesty calls us into service by his presence, how can we do otherwise than fall on our faces in willing submission?

11. See Block, Ezekiel 1–24, 11–12.

12. Bodi, “Ezekiel,” 405–8.

13. For examples from ancient texts, see Hilber, “Psalms,” 332–33.

14. See Bodi, “Ezekiel,” 405; Greenberg, Ezekiel 1–20, 43.

15. Taylor, Ezekiel, 56.

16. Block, Ezekiel 1–24, 101.

17. For the “firmament” or “vault” of heaven, see Walton, “Genesis,” 12–13, 16–17.

18. Bodi, “Ezekiel,” 408.

      Embracing the Word

      2:1—3:15

      Ezekiel’s Message

      We embrace with integrity the justice of God’s word and should be unsurprised when others resist its uncomfortable truths.

      Key Themes

      • God’s word contains both sweet and bitter news, which must be embraced with integrity before it can be proclaimed effectively.

      • The nature of the human heart is naturally resistant to uncomfortable truths from God’s word.

      • The sovereign sufficiency of God more than matches resistance to his word.

      Context in Ezekiel

      Ezekiel 1:28 is a bridge from chapter 1 to chapter 2. It interprets the essential nature of the vision in chapter 1 (“This was . . . the glory of the Lord”), noting Ezekiel’s response (“I fell facedown”), and introduces a voice from the storm. This in turn sets the scene for God to speak and formally commission Ezekiel as a prophet (“Son of man, stand on your feet . . . that I might send you,” Ezek 2:1–3). The unit closes with the end of the vision, as the Spirit restores Ezekiel once again to conscious awareness of his geographical surroundings among exiles at the Kebar River (Ezek 1:1; 3:15).

      Interpretive Highlights

2:1 Son of man: This phrase denotes essential human nature in contrast to divine nature, often stressing some inherent weakness (e.g., Num 23:19; Pss 8:4; 89:47; 90:3) that can be overcome through divine enablement (Ps 80:17). The vast majority of occurrences of this phrase (94 of the approximately 139 uses in the Old Testament) is when God addresses his prophet Ezekiel. As Taylor notes, God’s opening words put Ezekiel “in his rightful place” before the majesty of God.19 The special use of the phrase “son of man” in Dan 7:13 also stresses the essential human nature of this figure in contrast to the terrifying beasts described earlier in the passage. With a messianic identification of this Danielic figure in late, Second Temple Judaism, Jesus adopted it as his favorite expression for himself (cf. Mark 8:29–31; 13:36; 14:62), but messianic overtones belong to this later Jewish context and should not confuse the simpler usage of the phrase in Ezekiel.20

      2:2 the Spirit came into me: As a mortal human who has been overwhelmed by such close encounter with divine glory, Ezekiel needs divine help to face and converse with his God. The Spirit of God is an extremely important agent in the book of Ezekiel, energizing not only the prophet (Ezek 2:2; 3:24) and transporting him in visionary experiences (Ezek 3:12; 8:3; 37:1) but ultimately accomplishing the spiritual renewal of the entire community of God’s people (Ezek 11:19; 36:26–27; 37:14). Here, the Spirit enables him to receive his commission, as difficult an assignment as it will be (Ezek 2:3–4, 6; cf. Ezek 3:8–9).

2:3 a rebellious nation: Some translations emphasize the plural, “nations,” of the Hebrew text (cf. ESV; NET), which is important to Ezekiel’s eventual message of deliverance—God’s plan encompasses both the northern and southern kingdoms (Ezek 37:15–27) that had been divided since the days of Rehoboam (1 Kgs 12:19).21 Here, the stress is on the rebellious nature of all Israel. The word translated “rebellious” describes political revolt by a vassal nation against its overlord (Gen 14:4; 2 Kgs 18:7), and so it has the connotation of treason. It describes Israel’s refusal to obey God’s initial command to enter the promised land (Num 14:9), an illustration appropriate to the mention of “ancestors” in this verse. A similar tone reverberates from the word translated “revolt” (1 Kgs 12:19; 2 Kgs 1:1). The nation’s obstinacy (v. 4) is a well-known characteristic of the ancestors (“stiff-necked”; Exod 32:9; 33:3, 5; 34:9; Deut 9:6, 13; 2 Chr 30:8). What is so pointed about God’s comment here is that the combination of words translated “stubborn” is an idiom used outside of Ezek 2:4 and 3:7 for the hardening of Pharaoh’s heart (Exod 7:13, 22; 8:15; 9:35). The language could not be more derogatory.

      2:4 the Sovereign Lord says: Traditionally translated “Lord God,” this form of the divine name combines the proper name for Israel’s God, “Yahweh” (translated with lower case capitalization on “Lord”) and the general word in the Old Testament for “lord.” The latter term generally denotes a person of superior social rank, often as a term in respectful address (Gen 42:10; Num 11:28; 1 Sam 16:16; even within family, Gen 18:12; 31:35). It acknowledges authority (Gen 45:9), sometimes denoting ownership (1 Kgs 16:24). Hence, this divine name combines the proper name of Israel’s God, Yahweh, with a term emphasizing his sovereign authority to which all must submit.

2:6 Do not be afraid: Ezekiel should take courage that he will prevail against all who oppose him. The metaphors of briars, thorns, and scorpions likely refer to severe social discomfort that Ezekiel will experience. Some interpret these terms as metaphors of protection.22 However, the “fear not” formula used the second and third time in this verse seems to be connected with a reason one might fear (“at their words” . . . “a rebellious house”), so more likely these metaphors give reason why the prophet might be tempted to fear. Later in the commission,

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