Ezekiel 2:1Meaning & Commentary from the Church Fathers

Regarding Dan, it is written in Genesis: "Dan shall be a serpent in the way, a horned snake in the path; he bites the horse's heels, so that its rider falls backward, waiting for the Lord's deliverance" (Gen. 49:17-18). The serpent's bite caused the rider to fall, hence he awaits the arrival of the Savior. According to the Gospel of John, those who came to arrest the Lord fell backward to the ground after He declared, "I am He" (John 18:6), unable to withstand the power of His words, which echoed God's instruction to Moses, "Go and say to the people of Israel, 'I AM has sent me to you'" (Exod. 3:14). And the Lord commanded me, "Son of man, arise and stand on your feet, and I will speak with you." One who lies down cannot receive the word of God; instead, he hears, as Moses did, "You shall stand here with Me" (Exod. 34). Daniel recounts a similar experience (Dan. 10).

For the Prophet states, ‘I have heard the voice of one speaking to me, saying, "Son of man, stand on your feet, and I will speak to you."’ God refers to the Prophet as "son of man" to remind him, "Do not lose sight of your own nature, even as you engage with a vision that transcends it. Recognize your true self, and do not yield to overwhelming fear. Instead, be courageous as I instruct you—stand and listen to what I have to say, remaining steadfast and resolute."

This prompts profound contemplation, leading us to ask how the Evangelist John describes the disbelief of the Jews regarding our Savior's miracles and subsequently notes, "This is what Isaiah said when he saw His glory, and spoke of Him." If Ezekiel witnessed not the full glory but only a likeness, how is it that the Prophet is depicted as having seen the likeness of the glory while the other witnessed His glory? The Evangelist first shares the account of our Redeemer's miracles, then highlights the disbelief of the Jews, indicating that Isaiah perceived that aspect of our Redeemer's glory manifested in the earthly realm. For all that is wondrously divine accomplished on earth reflects the magnificence of Almighty God, and His glory is evident in all His works. Therefore, Isaiah recognized His glory on earth, whereas Ezekiel could not perceive His glory in heaven as it truly exists; for God's glory appears differently in creation than it does inherently. Thus, the glory evident in actions can be recognized, but that which exists within Him can only be glimpsed through likeness. Even this glimpse of glory proved too overwhelming for the Prophet, prompting him to fall down in response. Consider, then, what would have transpired had he encountered His glory as it truly is, when he fell down even before the mere likeness of that glory. With great sorrow, we must reflect on the frailty of our condition, knowing we are incapable of withstanding the very goodness we were designed to behold. Additionally, we must meditate on something that arises from the Prophet's experience. Upon witnessing the likeness of the Lord's glory, the Prophet immediately fell on his face. Since we cannot perceive this likeness through prophetic insight, we are called to continually recognize it and contemplate it earnestly within the Holy Scriptures, through heavenly exhortations, and spiritual commandments. Every time we encounter God in any form, we are compelled to bow down, feeling shame for the iniquities we recall having committed. An individual falls when overwhelmed with confusion. Hence, Paul articulates, as if addressing those who are prostrate, "What fruit had you then in those things whereof ye are now ashamed?" By the grace bestowed from on high, we have begun to unveil the mysteries at the start of the Book of Ezekiel, and through moral discussion of its enigmatic messages, we have brought the lofty ideas of prophecy to earthly comprehension. What once soared over the understanding of seekers and those similar to me, without elevating them, may now be grasped, recognized, and inspired to uplift their spirits. Let us therefore express our gratitude to our Redeemer, who continually revives us with spiritual nourishment, being the true bread of God that descends from heaven and grants life to the world. He lives and reigns with the Father and the Holy Spirit, God, forever and ever. Amen. And I heard the voice speaking to me, saying, "Son of man, stand upon your feet, and I will speak to you."

Historically, early Christians identified a relationship between the cherubim described in these readings and the Gospel writers. In Ezekiel's vision, each cherub is seen as having four faces: that of a man, a lion, an ox, and an eagle. Traditionally, it has been understood that these animal representations correspond to the distinctive traits of each Evangelist. Blessed Jerome supports this view, noting, “The names of these four animals express the characteristics of each of the four Evangelists." He adds, “Some, whom also we have followed in the introduction of the interpretations on Matthew, believe that the names of these animals signify the four Gospels: Matthew is represented by a man, as he presents the genealogy of Jesus Christ the son of David; Mark is symbolized by a lion, which begins with, ‘The beginning of the Gospel of Jesus Christ the Son of God,’ as foretold by Isaiah the prophet; the calf, representing the Gospel of Luke, begins with the priestly duties of Zechariah; and the eagle symbolizes John's Gospel, which soars with the truth, stating, ‘In the beginning was the Word, and the Word was with God, and the Word was God.’” Thus, it has become a longstanding tradition to depict Matthew as a man, Mark as a lion, Luke as an ox, and John as an eagle, reflecting the unique qualities of each Gospel writer.