(1) Son of man.--The voice that now came to Ezekiel was articulate, and spoke to him in words which he could understand. It is not said who it was that spoke, but the "He" in connection with the vision before him could be none other than the Most High, whose glory that vision was given to reveal. The phrase "son of man" is common enough throughout the Scriptures, as meaning simply man, but is never used in an address to a prophet, except to Ezekiel and Daniel. To Daniel it is used only once (Daniel 8:17), while to Ezekiel it is used above ninety times. The reason is, doubtless, that since he was the prophet of the captivity he was addressed in the common terms of the language where he lived. "Son of man" for "man" is so common in the Aramaic languages that it is even used of Adam himself in the Syriac version of 1Corinthians 15:45-47. The address to Ezekiel here as "man," just as under similar circumstances to Daniel when he had fallen upon his face through awe of the supernatural presence (Daniel 8:17), is doubtless in compassion to his weakness. And then comes the strengthening command, "Stand upon thy feet," that he may be able to receive the communication God is about to make to him.

Verse 1. - Son of man, etc. It is noticeable that the phrase (ben adam), as addressed to a prophet, occurs only in Ezekiel, in whom we find it not less than eighty times, and in Daniel 8:17. As used elsewhere, e.g. in Numbers 23:19; Psalm 8:4; Job 25:6; Isaiah 51:12; Isaiah 56:2, and in Ezekiel's use of it, it is probably connected with the history of Adam, as created from the ground (adamah) in Genesis 2:7; Genesis 3:19. The prophet is reminded, in the very moment of his highest inspiration, of his Adam nature with all its infirmity and limitations. In the use of a like phrase (bar enosh, instead of ben adam) in Daniel 7:13 we have the same truth implied. There one like unto man in all things is called to share the sovereignty of the "Ancient of Days," the Eternal One. Here the prophet, nothing in himself, is called to be the messenger of God to other sons of men. It is in many ways suggestive that our Lord should have chosen the same formula for constant use when speaking of himself (Matthew 8:20, and passim in the Gospels). Stand upon thy feet. The attitude of adoration is changed, by the Divine command, into that of expectant service, that of awe and dread for the courage of a soldier of the Lord of hosts (compare the parallels of Ezekiel 3:24; Ezekiel 43:3, 5; Daniel 8:18).

2:1-5 Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind that still he is a son of man, a weak, mortal creature. As Christ usually called himself the Son of man, it was also an honourable distinction. Ezekiel's posture showed reverence, but his standing up would be a posture of greater readiness and fitness for business. God will speak to us, when we stand ready to do what he commands us. As Ezekiel had not strength of his own, the Spirit entered into him. God is graciously pleased to work in us whatever he requires of us. The Holy Spirit sets us upon our feet, by inclining our wills to our duty. Thus, when the Lord calls upon the sinner to awake, and attend to the concerns of his soul, the Spirit of life and grace comes with the call. Ezekiel is sent with a message to the children of Israel. Many might treat his message with contempt, yet they should know by the event that a prophet had been sent to them. God will be glorified, and his word made honourable, whether it be a savour of life unto life, or of death unto death.And he said unto me,.... The glorious Person who sat upon the throne, whose appearance is described in the latter part of the preceding chapter:

son of man; as he was to be that spake unto him; and so it may denote relation, affection, and familiarity; or otherwise it is expressive of humiliation; of the frail, mean, and low estate of man, through the fall, Psalm 8:4; wherefore some think Ezekiel is thus addressed, lest he should be lifted up, and think himself as one of the angels, because he had seen so great a vision; just as the Apostle Paul was humbled, lest he should be exalted above measure, through the visions and revelations he had, 2 Corinthians 12:7. Kimchi mentions this, but assigns another reason; that because he saw the face of a man in the above vision, he let him know that he was right and good in the eye of God; and was the son of man, and not the son of a lion, &c. which is exceeding weak and trifling. Abendana, besides these, mentions some other reasons given; as that because he saw the "mercavah" or chariot, and ascended to the dignity of the angels on high, it is as if it was said, there is none born of a woman, as this; or because he was carried out of the holy land, as Adam was drove out of Eden; and therefore called the son of the first Adam, being drove out of Jerusalem, and out of the temple, where he was a priest. It may be observed, that this is a name which our Lord frequently took to himself in his state of humiliation; and that none but Ezekiel, excepting once the Prophet Daniel, is called by this name; and no doubt the reason of it is, because he was an eminent type of Christ; and particularly in his mission and commission, as a prophet, to the rebellious house of Israel:

stand upon thy feet; for he was fallen upon his face, at the sight of the vision, Ezekiel 1:28; when a divine Person speaks, men ought to stand and hear, and be in a readiness to do his pleasure:

and I will speak unto thee; which is said for his encouragement, being spoken by him who has the words of truth and grace, and of eternal life.