Fr. Eduardo Emilio Aguero, SCJ
Introduction: Historical Setting
The Book of Ezekiel opens against a dramatic historical backdrop. In 597 B.C., King Jehoiachin surrendered to Nebuchadnezzar of Babylon. As a consequence, Jehoiachin, the royal family, and members of the upper class—including Ezekiel, a young priest—were deported to Babylon. Nebuchadnezzar then appointed Zedekiah as king in Judah. Five years later, Zedekiah rebelled against Babylon, and it was during this turbulent period (593 B.C.) that Ezekiel received his inaugural vision by the river Chebar. This moment marked the first time a prophet was commissioned outside the land of Judah or Israel (Ez 1–3). Before the destruction of Jerusalem in 587 B.C., Ezekiel’s prophetic mission was to guide the exiled people to recognize their sin, accept its consequences, and take responsibility for the punishment of exile. He proclaimed that the Lord’s decision to allow the temple to be destroyed was not abandonment but divine judgment. Yet Ezekiel also envisioned hope: through this ordeal, a new and purified Israel would arise, turning wholeheartedly to the Lord.
The prophet notes that his vision occurred in “the thirtieth year,” most likely referring to his own age. This detail is significant, as priests traditionally began their temple service at thirty years old (Num 4:3, 23, 30). Ezekiel, of priestly lineage, thus entered his prophetic vocation at the threshold of priestly maturity. The Book of Ezekiel is unique among the prophetic writings in that the prophet himself narrates his vocational experience in exile and shares his visions directly. Unlike other prophetic books, Ezekiel’s work displays a clear unity and progression from beginning to end. It is structured in three major sections:
Chapters 1–24: Oracles concerning the destruction of Jerusalem.
Chapters 25–32: Judgment oracles against surrounding nations.
Chapters 33–48: A message of hope, announcing reconciliation between God and His people and the return of the exiles to their land.
The Manifestation of God’s Glory (Ez 1:1–28)
Ezekiel describes his vision in striking terms: “As I looked, a stormy wind came out of the north: a great cloud with brightness around it and fire flashing forth continually, and in the middle of the fire something like gleaming amber. In the middle of it was something like four living creatures. This was their appearance: they were of human form.” (Ez 1:4–5) The prophet sees the glory of God coming from the north and approaching him (cf. Mt 3:16; Rev 4:1). The imagery is typical of Old Testament theophanies—manifestations of God that resist simple description in human language. The four living creatures symbolize the fullness of creation—animals, birds, and humankind—moving together in unity. They advance upon wheels that form what appears to be the divine chariot (Ez 1:15). Above this chariot sits the Lord, enthroned in human likeness (Ez 1:26; cf. Ex 24:10).The “Glory” of the Lord, or Shekinah (from a Hebrew root meaning “to dwell”), once accompanied Israel in the wilderness as a pillar of cloud (Ex 13:21) and later filled the temple in Jerusalem (2 Chr 7:1). In Ezekiel’s vision, this glory departs from Jerusalem (Ez 10). Yet the departure is not final: the glory will return after the exile (Ez 44), signifying both judgment and hope. Even at the brink of the destruction of Jerusalem and its temple, while being forced into exile in a foreign land, Ezekiel experienced the awesome power of God’s presence. God will not abandon His people, but allows them to be renewed and purified. This is the meaning of the “Shekinah” or glory of God in the Old Testament: God’s manifestation of His presence and protection among His people. In the New Testament, the Gospel of John insists on the concept of glory and glorification. The Glory of God is revealed in the very person of Jesus Christ: “The Word became flesh and dwelt among us, and we have seen his glory” (Jn 1:14). Here, “dwelt” literally means “tabernacled” or “pitched his tent”—echoing the Shekinah as God’s dwelling and accompanying the people through the desert.
In the Gospel of John, the ultimate revelation of God’s glory shines most fully in the cross. Jesus’ self-giving love, His death, and His resurrection reveal the true nature of God’s glory—not merely power and majesty, but sacrificial love that brings life.
God’s Unexpected Call (Ez 2:1–10)
The manifestation of God’s glory to Ezekiel is a prelude to his prophetic call: “He said to me: ‘O mortal (“son of Adam”), stand up on your feet, and I will speak with you.’ And when he spoke to me, a spirit entered into me and set me on my feet, and I heard him speaking to me. He said to me, ‘Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me; they and their ancestors have transgressed against me to this very day.’” (Ez 2:1–3) The prophets are men seized by God’s Word, drawn into a unique intimacy with Him. Their vocation is never predictable: God calls at the most unexpected moments, in the least convenient places, and always with an element of surprise. He calls whom He wills (cf. Mk 3:14). Prophecy is not hereditary, nor a profession, nor the fruit of human ambition—it is pure gift, a divine initiative. To be a prophet means to share in the very pathos of God: to feel His grief at the rejection of His love, to endure the stubbornness and ingratitude of His people. It is not a mission one would ever choose for oneself. Yet God’s saving plan unfolds through mediators—Abraham, Moses, Samuel, the prophets—through whom His Word is spoken, welcomed, obeyed, and proclaimed.
The prophet becomes the living channel of God’s love, bearing His Word so that it may reach the people. Ultimately, this divine communication finds its fullness in Christ: “In many and various ways God spoke of old to our fathers by the prophets; but in these last days He has spoken to us by His Son” (Heb 1:1). The incarnate Word Himself (cf. Jn 1:1) is the definitive Prophet, the perfect mediator of God’s love and salvation.
The Frailty of the Prophet and the Strength of God
A prophet remains a mortal, a “son of Adam”—literally, a “son of man.” Confronted with the overwhelming glory of God, Ezekiel becomes acutely aware of his own frailty and limitation. The infinite abyss between human weakness and divine majesty is bridged only by God’s gracious invitation into His heart. It is God’s love and power—His Shekinah, the indwelling presence—that sustains the prophet in his struggle. To Ezekiel, God speaks words of reassurance: “And you, son of man, do not be afraid of them or their words, though briers and thorns are with you and you dwell among scorpions. Do not be afraid of their words or be dismayed at their looks, for they are a rebellious house.” (Ez 2:6)
The Lord, who entrusts him with a mission humanly impossible, confirms and strengthens him to face hostility and opposition—even from the very people he is sent to serve. Ezekiel’s courage does not arise from himself, but from the certainty that God’s presence accompanies him, transforming weakness into steadfast witness.
Praying with the Word of God
Take time to read and meditate on Ezekiel 1:1–2:10. Recall and relive moments when God manifested His love and presence in your life. In the face of His majesty and power, recognize your limitations and frailty. Welcome His transforming love. Accept with courage and gratitude God’s invitation to be a prophet of love and a servant of reconciliation in your day-to-day life.
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