Then the Spirit took me up, etc. The words are to be interpreted as in Ezekiel 2:2. Luther, however, gives "a wind lifted me up." The parallels of Ezekiel 8:3 (where, however, we have the addition, "in the visions of God") and Ezekiel 11:1 suggest the conclusion that this was a purely subjective sensation, that it was one of the phenomena of the ecstatic state, and that there was no actual change of place.
On the other hand, the use of like language in the cases of Elijah (1 Kings 18:12; 2 Kings 2:16), of our Lord (Mark 1:12), of Philip (Acts 8:39), would justify the inference that the prophet actually passed from one locality to the other.
The language of 1 Kings 18:46 probably points to the true solution of the problem. The ecstatic state continued, and in it Ezekiel went from the banks of Chebar to the dwellings of the exiles at Tel-Abib (see note on Ezekiel 1:1-28.
), at some distance from it. I heard behind me, etc. The words imply that the prophet, either in his vision or in very deed. had turned from the glory of the living creatures and of the wheels, and set his face in the direction in which he was told to go.
As he does so, he hears the sounds of a great rushing (LXX; σείσμος; Luther, "earthquake"), followed by words which, though in the form of a doxology, uttered, it may be presumed, by the living creatures, were also a message of encouragement.
His readiness to do his work as a preacher of repentance calls forth the praise of God from those in whose presence there is "joy over one sinner that repenteth." We are reminded of the earthquake in the Mount of Purification and the Gloria, in excelsis of Dante ('Purg.
,' 20.127-141; 21.53-60). The words, from his place (belonging, probably, to the narrative rather than the doxology), point, not to the sanctuary at Jerusalem, which Jehovah had forsaken, but to the region thought of as in the north (see note on Ezekiel 1:4), to which he had withdrawn himself.