By Angela Russell Christman
“What Did Ezekiel See?” analyzes the improvement of early Christian exegesis of Ezekiel 1, the prophet’s imaginative and prescient of the chariot. It demonstrates that as patristic commentators sought to figure this text’s which means, they attended conscientiously to its very phrases, its relation to different biblical books, and the rising Christian interpretive culture. within the first six centuries of the typical period, 3 dominant exegetical strands increase simultaneously: one that reveals in Ezekiel’s imaginative and prescient affirmation of the solidarity of outdated and New Testaments, a moment which indicates the importance of Ezekiel 1 for discussions of human wisdom of God, and a 3rd which reads the prophet’s imaginative and prescient as illuminating the lifetime of advantage. The publication could be priceless to scholars of early Christianity, particularly these taken with the improvement of Christian exegesis, and to these drawn to bible study.
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Additional resources for What Did Ezekiel See?: Christian Exegesis of Ezekiel's Vision of the Chariot from Irenaeus to Gregory the Great (Bible in Ancient Christianity)
J. Richards has described the Homilies on Ezekiel as “an extended lamentation over the destruction of Rome and the way it should be responded to” (1980, 54). Although Gregory does allude to these circumstances in the sermons dealing with Ezekiel 1, it is not one of his major concerns. 3, and the second covers Ezekiel 40 in ten sermons. I shall be concerned primarily with the ﬁrst eight homilies of Book 1, since these deal with the prophet’s inaugural vision. Although Gregory’s treatment of Ezekiel 1 is sermonic, he attends to every detail of the text, moving through it verse by verse, as if he were writing a commentary.
Therefore, the voice of such thunder is not in just any person, but only in the one worthy to be called a wheel. The voice of your thunder, it says, was in a wheel. 74 Like Eusebius, Basil analyzes the meaning of the word thunder through Jesus’ epithet for the sons of Zebedee. 17. But while he concludes from these texts that thunder denotes the Good News and its teaching, he does not share Eusebius’ interest in its universal promulgation. 13 into the exegetical matrix, Basil trains his attention on the individual believer.
For he is in the Church who is a Jew in secret, and circumcision of the heart (cf. 29) is a sacrament within the Church. ]). 76 In its context in De Spiritu sancto, Ambrose’s use of Ezekiel 1 seems awkward, since it does not advance his discussion. Nonetheless, for our purposes, several things are noteworthy. First, although he does not tie the prophet’s wheel within a wheel to the world-wide proclamation of Christ, he does implicitly link it to the Gospel’s growth in the individual believer, for it manifests “the grace of the two Testaments” and the evidence for this is the smoothness and internal harmony of the saints’ lives.