Eze 1:1-3 | KingComments | STEP | The book of Ezekiel gives insight into the glory of the God of Israel in a special way. Ezekiel falls down on his face several times at the sight of that glory. That is also the effect with us if we open ourselves to the working of God’s Spirit as we read this book. Most of what is passed on to the reader in this commentary is not original. I have gratefully used what others have received from the Lord in terms of insight about this book. I did make many new discoveries through it, and as a result have been impressed even more by the richness of God’s Word. It is not my custom to mention names of those from whom I have received help – in written or spoken form – in writing a commentary. It seems clear to me that it is not possible to write a commentary without help from others. It may be someone who has given a comprehensive explanation, it may also be someone who has pointed out a detail with a suggestion for improvement. The Lord has arranged it in the church in a way that the members need each other to perform the task He has given each member. He will reward each one who has contributed to this book for that. I could just forget someone, but He does not forget one. I will now make an exception by mentioning that I am particularly grateful to the Lord for the help I received from Ron Vellekoop of Zoetermeer. It is because of the special form of collaboration on this book. We consulted intensively on many passages. His contribution has resulted in numerous substantive and linguistic improvements. In one of his first contributions, he wrote: ‘I am deeply impressed that He Who sat on the throne descended and lay in a manger. Wrapped in cloths. And that He Who has lain there is now sitting on that throne again. With the signs of suffering and death in His hands and in His side ...’ This is what we wish for the reader: to be deeply impressed with the Lord Jesus Christ. His glory is what the book of Ezekiel and this commentary are all about. Ger de Koning Middelburg, September 2017, translated March 2021 The person Ezekiel Of Ezekiel’s personal history, we know only what we find of him in this book and what is known of the time in which he lived. Some of the things we know about him: 1. His name ( ). Ezekiel means ‘God makes strong’ or ‘may God strengthen’. 2. During the reign of Jehoiachin, he was taken into exile ( ). 3. In the fifth year of his exile he is called a prophet (Ezekiel 1-3). 4. His father’s name and that he belongs to a priestly family ( ). 5. He has been married. His wife dies during his service, but God expressly forbids him to mourn ( ). 6. He has a home of his own ( ). The elders of Israel come to him there to seek his counsel. 7. He was active as a prophet for about 22 years, from 593 BC to 571 BC ( ). Chronology We can best understand the time in which he lives through a review of some prior events: 1. The ten tribes were taken away by the Assyrians in 722 BC. 2. The two tribes experience a revival after that. This revival takes place under Josiah, who is king over Judah from 640/639-609 BC (2 Kings 21:24-23:30; 2 Chronicles 33:25-35:27). However, the revival is only temporary. 3. Josiah is succeeded by his son Jehoahaz, also called Shallum. Jehoahaz is king for only three months in the year 609 BC ( ; ). 4. Then another son of Josiah comes to the throne, Jehoiakim, also called Eliakim ( ; ; ; ). He reigns from 609-598 BC. During his reign, around the year 606 BC., Nebuchadnezzar comes to Jerusalem and besieges the city. The LORD gives Jehoiakim and some of the temple utensils into his hand ( ; ). Also, at Nebuchadnezzar’s command, a number of “Israelites … from the royal family and from the nobles” are transported to Babylon, including “from among the Judeans: Daniel, Hananiah, Mishael, and Azariah” ( ). This fulfills Isaiah’s prophecy to Hezekiah ( ; ). 5. After the death of Jehoiakim, Jehoiakim’s son, Jehoiachin (Jeconiah, Coniah), a grandson of Josiah, comes to the throne ( ; ). He reigns from December 7, 598 to March 16, 597 BC., which is only three months and ten days ( ). When Nebuchadnezzar besieges Jerusalem in 597 BC., Jehoiachin and a number of others go out of the city to the king of Babylon, who captures them ( ). Of this transportation into exile, Ezekiel is a part ( ; ). He is then twenty-five years old. 6. Zedekiah (Mattaniah), a third son of Josiah, is the last king of Judah ( ; ). He is appointed by Nebuchadnezzar in place of Jehoiachin and rules from 597-587 BC. 7. Zedekiah’s kingship ends because he rebels against Nebuchadnezzar. Nebuchadnezzar goes up to Jerusalem and destroys the city in 586 BC. and carries again some of the population away into exile ( ). 8. Finally, around 582 BC., the last transportation into exile takes place ( ). A Prophet of God in Babylon As we see in the chronology above, Zedekiah, one of the sons of Josiah, is appointed by Nebuchadnezzar as the successor to Jehoiachin to govern Judah. During his reign, God uses the prophet Jeremiah to warn the people and their wicked king Zedekiah in Judah and Jerusalem. We find his service in the book of the Bible named after him, Jeremiah. Also among the exiles, God uses a prophet to warn the part of His people who are in exile: Ezekiel. Both Jeremiah and Ezekiel prophesy about the fall, but also about the restoration of Jerusalem and Judah. That restoration is connected with the coming, that is, the return, of the Messiah. Prophets are always called to be prophets in the promised land . Ezekiel, along with Daniel, is an exception to this. We see in the book of Ezekiel – and also in the book of Daniel – that God’s presence is not confined to the temple in Jerusalem, which is what many Jews have thought. Even David thought in that direction. We hear this in what he says when he is driven out of his inheritance by Saul ( ). Similarly, the Jews who were led into exile felt far from the presence of God. It is conceivable that it is a great surprise to Ezekiel when the glory of God appears to him in Babylon. He will not have counted on it. Why is God calling a prophet in Babylon? Surely He has withdrawn His hands from the exiles in Babylon, hasn’t He? Surely those who are in Judah are in the place where God is, aren’t they? However, it is exactly the other way around. Jeremiah brought this out in his preaching time and again. Those who have been transported to Babylon are in the place where God wants them to be. Those who have remained in Jerusalem and Judah do not repent and remain disobedient to God. Therefore, they too will be removed from the land. In Babylon, the people as a whole become disobedient to God. There are even false prophets at work who turn things around by suggesting to the people that they will soon be back in Judah. Therefore, in His mercy, God also gives a man in Babylon who tells His people that they should not hold out false hopes of a speedy recovery, but that acknowledgment of God’s judgment opens the way of blessing. The glory of Christ We see in this book from beginning to end the sovereignty and glory of the LORD. He is sovereign in all things concerning Israel and all nations, no matter how it may seem at times that man is thwarting Him. Ezekiel is a book that often speaks of the Spirit of God. The Spirit is mentioned 19 times, sometimes twice in one verse ( ). It should therefore come as no surprise that in this book the “glory” of the LORD or of God is mentioned up to 18 times, sometimes even twice in one verse ( ). After all, the Holy Spirit does nothing but glorify the Lord Jesus ( ), for it is about Him when the glory of the LORD or of God is spoken of ( ). Ezekiel is in many ways a type of Christ. We see this especially in the oft-used expression ”son of man” the LORD uses to address him. This expression occurs over 100 times in the Old Testament, of which over 90 times in this book. “Son of man” is the translation of the Hebrew ben adam , which means “son of adam” or “son of man”. The name “son of man” is the name used for the Lord Jesus in the Gospels and in the book of Revelation. He is the true Son of Man. It is the title that designates both His humiliation and rejection and His exaltation ( ; ; ). Division of the book The book can be divided as follows: A. Introduction (Ezekiel 1-3) 1. The vision of the glory of the LORD (Ezekiel 1) 2. The calling of Ezekiel (Ezekiel 2-3) B. The fall of Jerusalem (Ezekiel 4-24) 1. Announcement of the judgment on Jerusalem and the land (Ezekiel 4-7) 2. The glory of the LORD leaves Jerusalem (Ezekiel 8-11) 3. The sins of the leaders denounced (Ezekiel 12-17) 4. Defense of God’s righteousness (Ezekiel 18-21) 5. The guilt and end of Jerusalem (Ezekiel 22-24) C. Judgment on the peoples (Ezekiel 25-32) 1. Ammon (Ezekiel 25:1-7) 2. Moab (Ezekiel 25:8-11) 3. Edom (Ezekiel 25:12-14) 4. Philistia (Ezekiel 25:15-17) 5. Tyre (Ezekiel 26:1-28:19) 6. Sidon (Ezekiel 28:20-26) 7. Egypt (Ezekiel 29-32) D. The future glory of Israel (Ezekiel 33-39) 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34) 2. A renewed land (Ezekiel 35-36) 3. A renewed people (Ezekiel 37) 4. Extermination of the last enemy (Ezekiel 38-39) E. The glory of the LORD in the new temple (Ezekiel 40-48) 1. The new temple (Ezekiel 40:1-43:12) 2. The new priestly service (Ezekiel 43:13-47:12) 3. The new division of the land (Ezekiel 47:13-48:35) The book begins with “now it came about” ( ). This emphasizes an activity, the action of God. Before saying what comes about, what God is doing, there is a time indication. [NOTE In the book 13 accurate time indications occur: .] This is the dating of Ezekiel’s calling as a prophet. It is an indeterminate time reference: “In the thirtieth year, on the fifth [day] of the fourth month.” It does not say, for example, that it is the thirtieth year of a king. This time indication has been explained in several ways. The simplest, most obvious explanation is that “the thirtieth year” refers to Ezekiel’s age. This statement is supported by the fact that thirty years is an age at which a person may begin priestly service ( ). Ezekiel belongs to a priestly family ( ). However, he is not in Jerusalem to exercise the special privilege of priestly service in the temple there, but in exile outside the land. That must have been a special test for him. From everything we know about him, we see his close relationship with God. For such a person strongly the wish expressed by the sons of Korah lives: “For a day in Your courts is better than a thousand [outside]. I would rather stand at the threshold of the house of my God than dwell in the tents of wickedness” ( ). God has other plans for him, however: He appoints him a prophet. Then we are informed of the place of action. The writer of the book says that he is “by the river Chebar among the exiles”. clarifies that the river Chebar is “in the land of the Chaldeans”. The use of the word “I” makes it clear that the writer of the book is none other than the prophet who is shown the visions: Ezekiel. Ezekiel is there, by the river Chebar, “among the exiles”. So he is there along with other exiles. He may be a priest, but his fate and his circumstances are no different as a result. He shares in the consequences of the total unfaithfulness of the people. God does not put special protection around faithful believers when it comes to discipline that He brings upon the whole. What He does do in those circumstances is to connect faithful believers more and more to Himself. He helps them not to succumb and uses them as a testimony to their neighbors, to believers and unbelievers alike. On the fifth day of the fourth month of the year in which Ezekiel turned thirty – if the assumption is correct that this is his age – in Babylon “the heavens were opened” to him (cf. ; ; ) and he sees “visions of God”. His eye is opened to what natural man cannot see. The invisible world becomes visible to him so that he can see what is happening there. The thirtieth year corresponds to “the fifth year of King Jehoiachin’s exile” ( ). Thus, it is also the fifth year of Ezekiel’s exile. Jehoiachin was taken to Babylon by Nebuchadnezzar after a reign of only three months and ten days ( ). This is the deportation that took place around 597 BC. When Ezekiel has been in exile for five years, on the once more accurately dated day – “the fifth of the month” ( ) – “the word of the LORD” comes “expressly” to him ( ). As he is shown visions of God, the LORD speaks to him in clear, unmistakable language. What he is told underscores that what he sees in the visions is reality and not imagination. Also, the source of Ezekiel’s service is unequivocally established. He has no input at all in his calling. The visions come from God Almighty ( ). It is the word “of the LORD”, the name of God in connection with man and especially with His people. The word comes “to Ezekiel”. Here he mentions his name for the first time, after speaking of “I” twice in . Further in this book his name is only mentioned in Ezekiel 24 ( ). Ezekiel – in accordance with the meaning of his name – experiences the power of God through the Spirit in a special way during his ministry. Ezekiel is “the priest, son of Buzi”. Nothing is known of Buzi (means “despised”, “scorned”) but only what is written here of him, which is his name and his service. Here we see that Ezekiel belongs to a lineage of priests, as did his contemporary Jeremiah ( ). Therein undoubtedly lies the reason for the central role of Jerusalem and all that has to do with the temple and the sacrificial service in his book. He is a priest at heart. While Ezekiel is “in the land of the Chaldeans by the river Chebar … the hand of the LORD” comes upon him. The land of the Chaldeans is the region surrounding Babylon. The Chaldeans are the core of the Babylonian empire. In the foreign land, the hand of the LORD comes upon him to introduce him into His thoughts. He is seized by that hand and thus comes under the power and influence of the Spirit of God ( ). Thus he becomes an instrument for communicating the truth of God and is kept from communicating his own thoughts. The hand of the Lord can also be upon someone in judgment ( ). It must have been a great encouragement to Ezekiel, after being in Babylon for such a long time, to get a glimpse into and a word from heaven. He would never have expected that either, familiar as he is with the idea that God dwells in the temple in Jerusalem. He is far away from that place. But God is not bound to place and time and makes Himself known to everyone whose heart goes out to Him. He gives Ezekiel insight into His work, which continues despite the unfaithfulness of His people. Through this, Ezekiel learns to rise above the circumstances of the moment and see things that happen on earth from God’s perspective. The rest of the chapter is devoted to the vision Ezekiel sees of the glory of the LORD ( ; cf. ). This vision is also referred to in Ezekiel 10-11 ( ). The prophet attempts to describe this vision by which his ministry as prophet is inaugurated. The words he uses to describe what he sees make it clear that a full description is beyond the capabilities of human language.

‏ Ezekiel 1:1-3

Introduction

The book of Ezekiel gives insight into the glory of the God of Israel in a special way. Ezekiel falls down on his face several times at the sight of that glory. That is also the effect with us if we open ourselves to the working of God’s Spirit as we read this book.

Most of what is passed on to the reader in this commentary is not original. I have gratefully used what others have received from the Lord in terms of insight about this book. I did make many new discoveries through it, and as a result have been impressed even more by the richness of God’s Word.

It is not my custom to mention names of those from whom I have received help – in written or spoken form – in writing a commentary. It seems clear to me that it is not possible to write a commentary without help from others. It may be someone who has given a comprehensive explanation, it may also be someone who has pointed out a detail with a suggestion for improvement. The Lord has arranged it in the church in a way that the members need each other to perform the task He has given each member. He will reward each one who has contributed to this book for that. I could just forget someone, but He does not forget one.

I will now make an exception by mentioning that I am particularly grateful to the Lord for the help I received from Ron Vellekoop of Zoetermeer. It is because of the special form of collaboration on this book. We consulted intensively on many passages. His contribution has resulted in numerous substantive and linguistic improvements.

In one of his first contributions, he wrote: ‘I am deeply impressed that He Who sat on the throne descended and lay in a manger. Wrapped in cloths. And that He Who has lain there is now sitting on that throne again. With the signs of suffering and death in His hands and in His side ...’

This is what we wish for the reader: to be deeply impressed with the Lord Jesus Christ. His glory is what the book of Ezekiel and this commentary are all about.

Ger de Koning

Middelburg, September 2017, translated March 2021

The person Ezekiel

Of Ezekiel’s personal history, we know only what we find of him in this book and what is known of the time in which he lived. Some of the things we know about him:

1. His name (Eze 1:3). Ezekiel means ‘God makes strong’ or ‘may God strengthen’.

2. During the reign of Jehoiachin, he was taken into exile (Eze 1:2).

3. In the fifth year of his exile he is called a prophet (Ezekiel 1-3).

4. His father’s name and that he belongs to a priestly family (Eze 1:3).

5. He has been married. His wife dies during his service, but God expressly forbids him to mourn (Eze 24:16-18).

6. He has a home of his own (Eze 8:1). The elders of Israel come to him there to seek his counsel.

7. He was active as a prophet for about 22 years, from 593 BC to 571 BC (Eze 1:2 ; Eze 29:17).

Chronology

We can best understand the time in which he lives through a review of some prior events:

1. The ten tribes were taken away by the Assyrians in 722 BC.

2. The two tribes experience a revival after that. This revival takes place under Josiah, who is king over Judah from 640/639-609 BC (2 Kings 21:24-23:30; 2 Chronicles 33:25-35:27). However, the revival is only temporary.

3. Josiah is succeeded by his son Jehoahaz, also called Shallum. Jehoahaz is king for only three months in the year 609 BC (2Kgs 23:30-34; 2Chr 36:1-4).

4. Then another son of Josiah comes to the throne, Jehoiakim, also called Eliakim (2Kgs 23:34-37 ; 2Kgs 24:1-6; 2Chr 36:4-8; Jer 36:1-31; Dan 1:1-2). He reigns from 609-598 BC. During his reign, around the year 606 BC., Nebuchadnezzar comes to Jerusalem and besieges the city. The LORD gives Jehoiakim and some of the temple utensils into his hand (2Chr 36:5-8; Dan 1:1-2). Also, at Nebuchadnezzar’s command, a number of “Israelites … from the royal family and from the nobles” are transported to Babylon, including “from among the Judeans: Daniel, Hananiah, Mishael, and Azariah” (Dan 1:1-6). This fulfills Isaiah’s prophecy to Hezekiah (Isa 39:5-7; 2Kgs 20:16-18).

5. After the death of Jehoiakim, Jehoiakim’s son, Jehoiachin (Jeconiah, Coniah), a grandson of Josiah, comes to the throne (2Kgs 24:6-17; 2Chr 36:9-10). He reigns from December 7, 598 to March 16, 597 BC., which is only three months and ten days (2Chr 36:9). When Nebuchadnezzar besieges Jerusalem in 597 BC., Jehoiachin and a number of others go out of the city to the king of Babylon, who captures them (2Kgs 24:12). Of this transportation into exile, Ezekiel is a part (2Kgs 24:14-16; Eze 1:1-2). He is then twenty-five years old.

6. Zedekiah (Mattaniah), a third son of Josiah, is the last king of Judah (2Kgs 24:17-20 ; 2Kgs 25:1-7; 2Chr 36:10-14). He is appointed by Nebuchadnezzar in place of Jehoiachin and rules from 597-587 BC.

7. Zedekiah’s kingship ends because he rebels against Nebuchadnezzar. Nebuchadnezzar goes up to Jerusalem and destroys the city in 586 BC. and carries again some of the population away into exile (2Kgs 25:11).

8. Finally, around 582 BC., the last transportation into exile takes place (Jer 52:30).

A Prophet of God in Babylon

As we see in the chronology above, Zedekiah, one of the sons of Josiah, is appointed by Nebuchadnezzar as the successor to Jehoiachin to govern Judah. During his reign, God uses the prophet Jeremiah to warn the people and their wicked king Zedekiah in Judah and Jerusalem. We find his service in the book of the Bible named after him, Jeremiah. Also among the exiles, God uses a prophet to warn the part of His people who are in exile: Ezekiel. Both Jeremiah and Ezekiel prophesy about the fall, but also about the restoration of Jerusalem and Judah. That restoration is connected with the coming, that is, the return, of the Messiah.

Prophets are always called to be prophets in the promised land. Ezekiel, along with Daniel, is an exception to this. We see in the book of Ezekiel – and also in the book of Daniel – that God’s presence is not confined to the temple in Jerusalem, which is what many Jews have thought. Even David thought in that direction. We hear this in what he says when he is driven out of his inheritance by Saul (1Sam 26:19-20). Similarly, the Jews who were led into exile felt far from the presence of God. It is conceivable that it is a great surprise to Ezekiel when the glory of God appears to him in Babylon. He will not have counted on it.

Why is God calling a prophet in Babylon? Surely He has withdrawn His hands from the exiles in Babylon, hasn’t He? Surely those who are in Judah are in the place where God is, aren’t they? However, it is exactly the other way around. Jeremiah brought this out in his preaching time and again. Those who have been transported to Babylon are in the place where God wants them to be. Those who have remained in Jerusalem and Judah do not repent and remain disobedient to God. Therefore, they too will be removed from the land.

In Babylon, the people as a whole become disobedient to God. There are even false prophets at work who turn things around by suggesting to the people that they will soon be back in Judah. Therefore, in His mercy, God also gives a man in Babylon who tells His people that they should not hold out false hopes of a speedy recovery, but that acknowledgment of God’s judgment opens the way of blessing.

The glory of Christ

We see in this book from beginning to end the sovereignty and glory of the LORD. He is sovereign in all things concerning Israel and all nations, no matter how it may seem at times that man is thwarting Him. Ezekiel is a book that often speaks of the Spirit of God. The Spirit is mentioned 19 times, sometimes twice in one verse (Eze 1:12 ; 20 ; 21 ; Eze 2:2 ; Eze 3:12 ; 14 ; 24 ; Eze 8:3 ; Eze 10:17 ; Eze 11:1 ; 5 ; 24 ; Eze 36:27 ; Eze 37:1 ; 14 ; Eze 39:29 ; Eze 43:5). It should therefore come as no surprise that in this book the “glory” of the LORD or of God is mentioned up to 18 times, sometimes even twice in one verse (Eze 1:28 ; Eze 3:12 ; 23 ; Eze 8:4 ; Eze 9:3 ; Eze 10:4 ; 18 ; 19 ; Eze 11:22 ; 23 ; Eze 39:21 ; Eze 43:2 ; 4 ; 5 ; Eze 44:4). After all, the Holy Spirit does nothing but glorify the Lord Jesus (Jn 16:14), for it is about Him when the glory of the LORD or of God is spoken of (Jn 12:37-42).

Ezekiel is in many ways a type of Christ. We see this especially in the oft-used expression ”son of man” the LORD uses to address him. This expression occurs over 100 times in the Old Testament, of which over 90 times in this book. “Son of man” is the translation of the Hebrew ben adam, which means “son of adam” or “son of man”. The name “son of man” is the name used for the Lord Jesus in the Gospels and in the book of Revelation. He is the true Son of Man. It is the title that designates both His humiliation and rejection and His exaltation (Mt 8:20; Lk 9:22; Rev 14:14).

Division of the book

The book can be divided as follows:

A. Introduction (Ezekiel 1-3)

1. The vision of the glory of the LORD (Ezekiel 1)

2. The calling of Ezekiel (Ezekiel 2-3)

B. The fall of Jerusalem (Ezekiel 4-24)

1. Announcement of the judgment on Jerusalem and the land (Ezekiel 4-7)

2. The glory of the LORD leaves Jerusalem (Ezekiel 8-11)

3. The sins of the leaders denounced (Ezekiel 12-17)

4. Defense of God’s righteousness (Ezekiel 18-21)

5. The guilt and end of Jerusalem (Ezekiel 22-24)

C. Judgment on the peoples (Ezekiel 25-32)

1. Ammon (Ezekiel 25:1-7)

2. Moab (Ezekiel 25:8-11)

3. Edom (Ezekiel 25:12-14)

4. Philistia (Ezekiel 25:15-17)

5. Tyre (Ezekiel 26:1-28:19)

6. Sidon (Ezekiel 28:20-26)

7. Egypt (Ezekiel 29-32)

D. The future glory of Israel (Ezekiel 33-39)

1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34)

2. A renewed land (Ezekiel 35-36)

3. A renewed people (Ezekiel 37)

4. Extermination of the last enemy (Ezekiel 38-39)

E. The glory of the LORD in the new temple (Ezekiel 40-48)

1. The new temple (Ezekiel 40:1-43:12)

2. The new priestly service (Ezekiel 43:13-47:12)

3. The new division of the land (Ezekiel 47:13-48:35)

The Heavens Are Opened

The book begins with “now it came about” (Eze 1:1). This emphasizes an activity, the action of God. Before saying what comes about, what God is doing, there is a time indication. [NOTE In the book 13 accurate time indications occur: Eze 1:1-3 ; Eze 8:1 ; Eze 20:1 ; Eze 24:1 ; Eze 26:1 ; Eze 29:1 ; Eze 29:17 ; Eze 30:20 ; Eze 31:1 ; Eze 32:1 ; Eze 32:17 ; Eze 33:21 ; Eze 40:1.] This is the dating of Ezekiel’s calling as a prophet. It is an indeterminate time reference: “In the thirtieth year, on the fifth [day] of the fourth month.” It does not say, for example, that it is the thirtieth year of a king. This time indication has been explained in several ways. The simplest, most obvious explanation is that “the thirtieth year” refers to Ezekiel’s age.

This statement is supported by the fact that thirty years is an age at which a person may begin priestly service (Num 4:1-3 ; 23). Ezekiel belongs to a priestly family (Eze 1:3). However, he is not in Jerusalem to exercise the special privilege of priestly service in the temple there, but in exile outside the land.

That must have been a special test for him. From everything we know about him, we see his close relationship with God. For such a person strongly the wish expressed by the sons of Korah lives: “For a day in Your courts is better than a thousand [outside]. I would rather stand at the threshold of the house of my God than dwell in the tents of wickedness” (Psa 84:10). God has other plans for him, however: He appoints him a prophet.

Then we are informed of the place of action. The writer of the book says that he is “by the river Chebar among the exiles”. Eze 1:3 clarifies that the river Chebar is “in the land of the Chaldeans”. The use of the word “I” makes it clear that the writer of the book is none other than the prophet who is shown the visions: Ezekiel.

Ezekiel is there, by the river Chebar, “among the exiles”. So he is there along with other exiles. He may be a priest, but his fate and his circumstances are no different as a result. He shares in the consequences of the total unfaithfulness of the people. God does not put special protection around faithful believers when it comes to discipline that He brings upon the whole. What He does do in those circumstances is to connect faithful believers more and more to Himself. He helps them not to succumb and uses them as a testimony to their neighbors, to believers and unbelievers alike.

On the fifth day of the fourth month of the year in which Ezekiel turned thirty – if the assumption is correct that this is his age – in Babylon “the heavens were opened” to him (cf. Mt 3:16; Acts 7:56 ; Acts 10:11; Rev 4:1 ; Rev 19:11) and he sees “visions of God”. His eye is opened to what natural man cannot see. The invisible world becomes visible to him so that he can see what is happening there.

The thirtieth year corresponds to “the fifth year of King Jehoiachin’s exile” (Eze 1:2). Thus, it is also the fifth year of Ezekiel’s exile. Jehoiachin was taken to Babylon by Nebuchadnezzar after a reign of only three months and ten days (2Chr 36:9-10). This is the deportation that took place around 597 BC.

When Ezekiel has been in exile for five years, on the once more accurately dated day – “the fifth of the month” (Eze 1:1-2) – “the word of the LORD” comes “expressly” to him (Eze 1:3). As he is shown visions of God, the LORD speaks to him in clear, unmistakable language. What he is told underscores that what he sees in the visions is reality and not imagination. Also, the source of Ezekiel’s service is unequivocally established. He has no input at all in his calling. The visions come from God Almighty (Eze 1:1). It is the word “of the LORD”, the name of God in connection with man and especially with His people.

The word comes “to Ezekiel”. Here he mentions his name for the first time, after speaking of “I” twice in Eze 1:1. Further in this book his name is only mentioned in Ezekiel 24 (Eze 24:24). Ezekiel – in accordance with the meaning of his name – experiences the power of God through the Spirit in a special way during his ministry.

Ezekiel is “the priest, son of Buzi”. Nothing is known of Buzi (means “despised”, “scorned”) but only what is written here of him, which is his name and his service. Here we see that Ezekiel belongs to a lineage of priests, as did his contemporary Jeremiah (Jer 1:1). Therein undoubtedly lies the reason for the central role of Jerusalem and all that has to do with the temple and the sacrificial service in his book. He is a priest at heart.

While Ezekiel is “in the land of the Chaldeans by the river Chebar … the hand of the LORD” comes upon him. The land of the Chaldeans is the region surrounding Babylon. The Chaldeans are the core of the Babylonian empire. In the foreign land, the hand of the LORD comes upon him to introduce him into His thoughts. He is seized by that hand and thus comes under the power and influence of the Spirit of God (Eze 3:14 ; 22 ; Eze 8:1 ; Eze 33:22 ; Eze 37:1 ; Eze 40:1). Thus he becomes an instrument for communicating the truth of God and is kept from communicating his own thoughts. The hand of the Lord can also be upon someone in judgment (Acts 13:11).

It must have been a great encouragement to Ezekiel, after being in Babylon for such a long time, to get a glimpse into and a word from heaven. He would never have expected that either, familiar as he is with the idea that God dwells in the temple in Jerusalem. He is far away from that place. But God is not bound to place and time and makes Himself known to everyone whose heart goes out to Him. He gives Ezekiel insight into His work, which continues despite the unfaithfulness of His people. Through this, Ezekiel learns to rise above the circumstances of the moment and see things that happen on earth from God’s perspective.

The rest of the chapter is devoted to the vision Ezekiel sees of the glory of the LORD (Eze 1:28; cf. Isa 6:1-3). This vision is also referred to in Ezekiel 10-11 (Eze 10:1-22 ; Eze 11:22-24). The prophet attempts to describe this vision by which his ministry as prophet is inaugurated. The words he uses to describe what he sees make it clear that a full description is beyond the capabilities of human language.