Exegetical and Hermeneutical Commentary of Ezekiel 1:26
And above the firmament that [was] over their heads [was] the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne [was] the likeness as the appearance of a man above upon it.
26. The rendering of LXX. makes the sapphire stone different from the throne, the former being the ground on which the throne was placed. A special pavement, however, above the firmament, on which the throne was set is scarcely to be expected and is hardly the meaning of Exo 24:10. Comp. Eze 10:1.
Fuente: The Cambridge Bible for Schools and Colleges
26 28. The throne and glory of Him who sat on it
Above the firmament was the appearance of a throne, like a sapphire stone; and on the throne the appearance of one sitting, from his loins upwards like amber, and from his loins downwards like fire. And round about him was a glory like the rainbow in the day of rain.
Fuente: The Cambridge Bible for Schools and Colleges
Sapphire – Clear heavenly blue.
The appearance of a man – Deeply significant is the form of this manifestation. Here is no angel conveying Gods message to man, but the glory of the Lord Himself. We recognize in this vision the prophetic annunciation of the Holy Incarnation. We are told little of the extent to which the human form was made evident to the prophet. For the vision was rather to the mind than to the bodily eye, and even inspired language was inadequate to convey to the hearer the glory which eye hath not seen or ear heard, and which only by special revelation it hath entered into the heart of man to conceive.
Fuente: Albert Barnes’ Notes on the Bible
Eze 1:26-28
As the appearance of a man.
Conceptions of God
Ezekiels conception of Jehovah appears in the visions of God which he describes (chaps. 1; 8; 10; 43.). These visions were all alike, and they reveal his general impression of that which Jehovah is: the fourfold nature of the cherubim, of their faces and wings and of the wheels, all forming a chariot moving in every direction alike, and with the velocity suggested by the wings and wheels, symbolises the omnipresence of Jehovah, while the eyes of which the whole are full are a token of His omniscience. The throne above the firmament on which He sat indicates that He is King in heaven, God over all, omnipotence. The Divine Being Himself appeared as of human form, while His nature was light, of such brightness that fire fitly represented Him only from the loins downwards; from the loins upwards the effulgence was something purer and more dazzling, and He was surrounded by a brightness like that of the rainbow in the day of ram. This glory, which contains Himself within it (Eze 10:4; Eze 01:18; Eze 43:5; Eze 34:6), is that which is manifested to men. (A. B. Davidson, D. D.)
Man a type of the supernatural
All the analogies of human thought are in themselves analogies of nature; and in proportion as they are built up or are perceived by mind in its higher attributes and work, they are part and parcel of natural truth. Man–he whom the Greeks call Anthropos, because, as it has been supposed, he is the only being whose look is upward–man is a part of nature, and no artificial definitions can separate him from it. And yet in another sense it is true that man is above nature–outside of it; and in this aspect he is the very type and image of the supernatural. (Duke of Argyll.)
As the appearance of the bow that is in the cloud in the day of rain.
The significance of the rainbow
Ezekiel was reminded that he had to present God before the people as clothed with fire–a symbol, probably, of His coming indignation on the last of Jerusalems inhabitants. But, not to disturb the righteous, or to give them the least idea for supposing that, in the final desolation of Jerusalem, Gods covenant should cease, the vision went on (verse 28) to reveal a rainbow overarching this fiery throne, the mild lustre of which outshone its blazing glare. Could anything be more gracious? From that time, both the prophet and His faithful people might well rest assured that they were safe. God would not, and could not, forsake them. The bow of the covenant was above them, far beyond the reach of those changing providences which were represented as going forward so rapidly and incessantly below them. And even thus, amidst the changes and troubles of this mortal life, the true Israel, the believers in Christ, are safe under Gods covenant mercy and grace. (J. H. Titcomb.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. A sapphire] The pure oriental sapphire, a large well cut specimen of which is now before me, is one of the most beautiful and resplendent blues that can be conceived. I have sometimes seen the heavens assume this illustrious hue. The human form above this canopy is supposed to represent Him who, in the fulness of time, was manifested in the flesh.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Above the firmament; the crystalline firmament which appeared in the vision, not the vast expanse or firmament in which are sun, moon, and stars.
That was over their heads; heads of the living creatures which moved the wheels, and stood by the chariot.
Was the likeness of a throne, as the appearance of a sapphire stone; in view appeared a sapphire stone, like or in likeness of a throne; so the Hebrew, though we transpose the words somewhat in our version: the sapphire speaks splendour and preciousness; the throne speaks the authority and power of him who sitteth thereon.
As the appearance of a man; Christ, God-man, who here appears as King and Judge to vindicate his own honour, to punish rebels, and to give warning by his prophet ere he execute his just but severe indignation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. The Godhead appears in thelikeness of enthroned humanity, as in Ex24:10. Besides the “paved work of a sapphire stone, as itwere the body of heaven in clearness,” there, we have here the”throne,” and God “as a man,” with the”appearance of fire round about.” This last was a preludeof the incarnation of Messiah, but in His character as Saviour and asJudge (Re 19:11-16).The azure sapphire answers to the color of the sky. As others arecalled “sons of God,” but He “the Son of God,” soothers are called “sons of man” (Eze 2:1;Eze 2:3), but He “the Son ofman” (Mt 16:13), beingthe embodied representative of humanity and the whole human race; as,on the other hand, He is the representative of “the fulness ofthe Godhead” (Col 2:9).While the cherubim are movable, the throne above, and Jehovah whomoves them, are firmly fixed. It is good news to man, that the throneabove is filled by One who even there appears as “a man.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And above the firmament that [was] over their heads,…. The heads of the living creatures:
[was] the likeness of a throne; a symbol of Christ’s kingly power and authority, who is the person that sat upon it; as he is God, he is on the same throne with his Father; as Mediator, he is King of saints, and was so from eternity; he exercised his office before his incarnation; and as he was prophesied of as a King, he came as one, though little known, and his kingdom was not with observation; upon his ascension he was declared Lord and Christ; and will appear on a throne, when he shall come to judge the world, and particularly in the New Jerusalem church state: and this throne was
as the appearance of a sapphire stone; which is a stone very clear and transparent; very hard, solid, and durable; very precious and excellent; and of an azure sky colour; denoting the clear manifestation of Christ’s righteous judgments, in the ministration of his kingly office; the duration of his government; the excellency of it; and its heavenly nature and original:
and upon the likeness of the throne [was] the likeness of the appearance of a man above upon it; this was no other than Christ; who, though he was not really man before his incarnation, yet often appeared in the form of a man; and, through his incarnation, he was found in fashion as a man; and was really man, though not a mere man; nor was the person here designed; for that was the appearance and likeness of the glory of the Lord, Eze 1:28; and this shows, that when Christ, as man, had done his work, he should sit down upon his throne above the firmament, being made higher than the heavens,
Fuente: John Gill’s Exposition of the Entire Bible
| The Vision of the Divine Throne. | B. C. 595. |
26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. 27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
All the other parts of this vision were but a preface and introduction to this. God in them had made himself known as Lord of angels and supreme director of all the affairs of this lower world, whence it is easy to infer that whatever God by his prophets either promises or threatens to do he is able to effect it. Angels are his servants; men are his tools. But now that a divine revelation is to be given to a prophet, and by him to the church, we must look higher than the living creatures or the wheels, and must expect that from the eternal Word, of whom we have an account in these verses. Ezekiel, hearing a voice from the firmament, looked up, as John did, to see the voice that spoke with him, and he saw one like unto the Son of man,Rev 1:12; Rev 1:13. The second person sometimes tried the fashion of a man occasionally before he clothed himself with it for good and all; and the Spirit of prophecy is called the Spirit of Christ (1 Pet. i. 11) and the testimony of Jesus, Rev. xix. 10. 1. This glory of Christ that the prophet saw was above the firmament that was over the heads of the living creatures, v. 26. Note, The heads of angels themselves are under the feet of the Lord Jesus; for the firmament that is over their heads is under his feet. Angels, principalities, and powers are made subject to him, 1 Pet. iii. 22. This dignity and dominion of the Redeemer before his incarnation magnify his condescension in his incarnation, when he was made a little lower than the angels, Heb. ii. 9. 2. The first thing he observed was a throne; for divine revelation comes backed and supported with a royal authority. We must have an eye of faith to God and Christ as upon a throne. The first thing that John discovered in his visions was a throne set in heaven (Rev. iv. 2), which commands reverence and subjection. It is a throne of glory, a throne of grace, a throne of triumph, a throne of government, a throne of judgment. The Lord has prepared his throne in the heavens, has prepared it for his Son, whom he has set King on his holy hill of Zion. 3. On the throne he saw the appearance of a man. This is good new to the children of men, that the throne above the firmament is filled with one that is not ashamed to appear, even there, in the likeness of man. Daniel, in vision, saw the kingdom and dominion given to one like the Son of man, who therefore has authority given him to execute judgment because he is the Son of man (John v. 27), so appearing in these visions. 4. He saw him as a prince and judge upon this throne. Though he appeared in fashion as a man, yet he appeared in more than human glory, v. 27. (1.) Is God a shining light? So is he: when the prophet saw him he saw as the colour of amber, that is, a brightness round about; for God dwells in light, and covers himself with light as with a garment. How low did the Redeemer stoop for us when, to bring about our salvation, he suffered his glory to be eclipsed by the veil of his humanity! (2.) Is God a consuming fire? So is he: from his loins, both upward and downward, there was the appearance of fire. The fire above the loins was round about within the amber; it was inward and involved. That below the loins was more outward and open, and yet that also had brightness round about. Some make the former to signify Christ’s divine nature, the glory and virtue of which are hidden within the colour of amber; it is what no man has seen nor can see. The latter they suppose to be his human nature, the glory of which there were those who saw; the glory as of the only begotten of the Father, full of grace and truth, John i. 14. He had rays coming out of his hand, and yet there was the hiding of his power, Hab. iii. 4. The fire in which the Son of man appeared here might be intended to signify the judgments that were ready to be executed upon Judah and Jerusalem, coming form that fiery indignation of the Almighty which devours the adversaries. Nothing is more dreadful to the most daring sinners than the wrath of him that sits upon the throne, and of the Lamb, Rev. vi. 16. The day is coming when the Lord Jesus shall be revealed in flaming fire,2Th 1:7; 2Th 1:8. It concerns us therefore to kiss the Son lest he be angry. 5. The throne is surrounded with a rainbow, v. 28. It is so in St. John’s vision, Rev. iv. 3. The brightness about it was of divers colours, as the bow that is in the cloud in the day of rain, which, as it is a display of majesty, and looks very great, so it is a pledge of mercy, and looks very kind; for it is a confirmation of that gracious promise God has made that he will not drown the world again, and he has said, I will look upon the bow and remember the covenant, Gen. ix. 16. This intimates that he who sits upon the throne is the Mediator of the covenant, that his dominion is for our protection, not our destruction, that he interposes between us and the judgments our sins have deserved, and that all the promises of God are in him yea and amen. Now that the fire of God’s wrath was breaking out against Jerusalem bounds should be set to it, and he would not make an utter destruction of it, for he would look upon the bow and remember the covenant, as he promised in such a case, Lev. xxvi. 42.
Lastly, We have the conclusion of this vision. Observe, 1. What notion the prophet himself had of it: This was the appearance of the likeness of the glory of the Lord. Here, as all along, he is careful to guard against all gross corporeal thoughts of God, which might derogate from the transcendent purity of his nature. he does not say, This was the Lord (for he is invisible), but, This was the glory of the Lord, in which he was pleased to manifest himself a glorious being; yet it is not the glory of the Lord, but the likeness of that glory, some faint resemblance of it; nor is it any adequate likeness of that glory, but only the appearance of that likeness, a shadow of it, and not the very image of the thing, Heb. x. 1. 2. What impressions it made upon him: When I saw it, I fell upon my face. (1.) He was overpowered by it; the dazzling lustre of it conquered him and threw him upon his face; for who is able to stand before this holy Lord God? Or, rather, (2.) He prostrated himself in a humble sense of his own unworthiness of the honour now done him, and of the infinite distance which he now, more than ever, perceived to be between him and God; he fell upon his face in token of that holy awe and reverence of God with which his mind was possessed and filled. Note, The more God is pleased to make known of himself to us the more low we should be before him. He fell upon his face to adore the majesty of God, to implore his mercy and to deprecate the wrath he saw ready to break out against the children of his people. 3. What instructions he had from it. All he saw was only to prepare him for that which he was to hear; for faith comes by hearing. He therefore heard a voice of one that spoke; for we are taught by words, not merely by hieroglyphics. When he fell on his face, ready to received the word, then he heard the voice of one that spoke; for God delights to teach the humble.
Fuente: Matthew Henry’s Whole Bible Commentary
E. The Throne 1:2628
TRANSLATION
(26) And above the platform which was over their heads was what appeared to be a sapphire stone, the likeness of a throne; and upon the likeness of the throne was a likeness of the appearance of a man upon it above. (27) And I saw as the color of polished bronze, as the appearance of fire, as an enclosure to it round about, from the appearance of His loins and upward; and from the appearance of His loins and downward I saw the appearance of fire, and there was a radiant splendor round about Him. (28) As the appearance of a bow which is in a cloud on the day of rain, so was the appearance of the radiant splendor round about. This was the appearance of the likeness of the glory of the LORD. When I saw it, I fell upon my face, and I heard a voice speaking.
COMMENTS
With obvious hesitation the prophet describes what he saw above that platform. There he saw what resembled a throne of sapphire.[100] What Ezekiel saw here may be compared to the vision of Moses who saw under Gods feet a pavement of sapphire stone, like the very heaven for clearness (Exo. 24:10). The throne is an obvious symbol of universal sovereignty.
[100] Some think the lapis lazuh stone is intended. In either case, the throne was made of a most precious stone.
He who sat upon the throne had the likeness of the appearance of a man (Eze. 1:26). Ezekiel is careful to place as much distance as possible between that divine person and a mere man. The upper portion of this human-like figure flashed like polished bronze. These bright flashes resembled fire (lightning?). Similarly, the lower half of the figure flashed like fire. A radiant splendor characterized the whole being (Eze. 1:27). This brightness was multi-colored, much like the beautiful colors of a rainbow. This rainbow is more than simply a token of glory and splendor. It is a token of mercy and promise as well. Ezekiel was to preach about the coming storm of judgment; but he was to look beyond that dark hour to the dawning of a new day and the resurrection and restoration of the people of God.
The term glory was a technical term used to denote the presence of the Lord among His people. To look on the face of God meant death (Exo. 33:20). But Gods presence could be described in terms of blinding light or dazzling fire, within a protective cloud (Exo. 19:16-18; Exo. 40:34-38). At the dedication of Solomons Temple, the glory of the Lord filled the sanctuary and took up permanent residence in the Holy of Holies (1Ki. 8:10). As time went on, God became linked more and more to Judah and the Temple. It was left to the prophets of God to champion the ancient doctrine that Yahweh was Lord of all the earth.
Ezekiels vision of the glory of God is truly remarkable in that he sees this manifestation at a spot far removed from the Jerusalem Temple. Those who were captive in Babylon felt cut off from the Lord because geographically they were unable to participate in Temple worship. This vision gives evidence that Gods presence could be experienced in a foreign land.
Anthropomorphism describing God in human terms is quite common in the Old Testament. The use of this literary device has occasioned the charge that the concept of God in the Old Testament is primitive and unsophisticated. However, anthropomorphism serves a useful function. It aids in describing the indescribable; but it does more than that. Anthropomorphism underscores the basic theological proposition of the Old Testament, viz., that God is living. Furthermore, anthropomorphic description causes men to appreciate even more the truth that man bears in his person the divine image. In such theophanies as has been described in Ezekiel 1 no form but the human form was appropriate to represent the Lord.
Ezekiel had a great deal of trouble describing what he saw. He was, to use the language of one authority, struggling with the impossibility of expressing in words the object of his vision.[101] Apparently human language is just not sufficient to explain heavenly things. Four times in the chapter Ezekiel uses a word translated likeness (demut). The word at once suggests deference for divinity and difficulty in describing things heavenly. Curreys comment is to the point.
[101] Currey, EC, p. 24
For the vision of the prophet was rather to the mind, than to the bodily eye, and even inspired language was inadequate to convey to the hearer the glory which eye bath not seen nor ear heard, and which only by special revelation it bath entered into the heart of man to conceive.[102]
[102] Ibid p. 22.
It is appropriate to stress that Ezekiels vision centers on God, not the cherubim or the wheels as interesting as they may be. However symbolic this vision may have been, it was a genuine vision of God. Ezekiel saw as much of God as is permitted to mortal man. The true spiritual significance of Ezekiel 1 is ascertained when the various details of the vision are interpreted as revealing theological truths. The search for spaceships and visitors from other planets in this chapter is ludicrous if not down right blasphemous! The visionary nature of Ezekiels experience must be taken seriously. These verses constitute a kind of moving, changing dream the fantastic features of which both reveal and obscure the divine glory. Davidson is right when he writes:
The cherubim, wheels, firmament, and throne are all subordinate, they have no meaning of themselves, they merely help to suggest what God is who thus manifests himself.[103]
[103] Davidson, CB, p. 12
Ezekiels inaugural vision must be compared to other manifestations of the divine glory to Moses at the bush (Exodus 3), to Moses, Aaron and the seventy elders (Exo. 24:9), to Isaiah (Isaiah 6), to Daniel (Dan. 7:9), and subsequently to the apostle John (Rev. 4:2). The visions have various features in common, especially the burning fire and sapphire stone.
In contemplating God under the form of a man Ezekiel helps pave the way for that grand revelation of God in Christ Jesus. Paul describes Jesus as the image of the invisible God (Col. 1:15) and the brightness of Gods glory and the express image of His person (Heb. 1:3). John declares that the word was made flesh and dwelt among us, and we beheld His glory, the glory of the only begotten of the Father, full of grace and truth (Joh. 1:14). The same apostle interprets Isaiahs grand vision as referring to Christ when he declares: These things said Isaiah when he saw His glory and spoke of Him (Joh. 12:41). In the light of these facts, Currey is correct when he argues
We are therefore justified in maintaining that the revelation of the divine glory here made to Ezekiel has its consummation or fulfillment in the person of Christ, the only begotten of God. . .[104]
[104] Currey, BC, p. 25.
The whole vision of the throne-chariot and the divine Presence had a marked effect upon Ezekiel. He fell to his face. He was thus prepared to hear the word of the Lord (Eze. 1:28). The experience of Ezekiel was akin to that of Isaiah (Isaiah 6) and Daniel (Dan. 7:9 ff.).
Fuente: College Press Bible Study Textbook Series
(26) As the appearance of a sapphire stone.Comp. Exo. 24:10, where the same description is applied to the pavement under His feet as here and in Eze. 10:1 to his throne, in either case indicating the intense clearness of the heavenly blue. The constant repetition of the words likeness and appearance is very striking throughout this vision. They occur five times in this verse, and four times in each of the two following. The prophet thus labours to make it plain that what he saw was not the realities of existing things, but certain symbolic representations given for the purpose of producing their fitting impression upon the mind. It is especially important to remember this in connection with the likeness as the appearance of a man upon the likeness of the throne. It was not the Divine Being Himself whom Ezekiel saw, but certain appearances to impress upon him the character and attributes of Him whom no man hath seen, nor can see.
The appearance of a manAs in the case of the cherubim the form of a man, as the highest known in nature, was made the groundwork to which all their peculiarities were attached, so here, in rising to something still higher, the same basis must be retained in the impossibility of anything better; only that which is added is more vague, as being incapable of any definite description, Yet possibly there may be even her a hint at the great truth of the incarnation. (Comp. Dan. 7:13; Rev. 1:13.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. The likeness of a throne It should be again noticed how careful Ezekiel is not to say that this vision represented a literal reality. He only describes what he saw “the likeness of four living creatures” which had “the likeness of a man” (Eze 1:5), and yet were “like the appearance of torches” (Eze 1:13), and lightning flashes (Eze 1:14); he saw four wheels, which “had one likeness “(Eze 1:16), and upon the heads of the living creatures “the likeness of a firmament” (Eze 1:22), and now he sees “the likeness of a throne,” and upon the likeness of the throne was the likeness as the appearance of a man above upon it, and “the likeness of the glory of the Lord” (Eze 1:28).
The likeness as the appearance of a man That the human life should be seen to predominate and control all the varied life expressed by the living creatures, the highest ministers of Jehovah, does not seem too strange to believe and repeat; but here the amazement of the prophet passes all bounds, for he sees what looks to be a man on the throne of the unapproachable God! He dare not deny what he has seen, and yet he dare not affirm that he actually saw, even in a vision, a man on Jehovah’s throne.
So through the thunder comes a human voice,
Saying, “O heart I made, a heart beats here!
Face my hands fashioned, see it in myself!”
Browning, Karshish.
What it meant, what it foreshadowed, Ezekiel never tried to tell, but his perplexity and wonder may be discovered in this strange sentence, “And upon the likeness of a throne was the likeness as the appearance of a man.” This is the most sublime prevision of the incarnation to be found in the holy oracles. Ezekiel, as truly as Isaiah, “saw his glory” though in a mirror, darkly (Joh 12:41; Col 1:15; Heb 1:3). Ezekiel did not know the real meaning of the man upon the throne, but in this vision the race was receiving its answer to its age-long cry.
‘Tis the weakness in strength that I cry
for, my flesh that I seek
In the Godhead! I seek and I find it.
Browning, Saul.
Eze 1:26. And upon the likeness of the throne After having particularly described the chariot and throne of the Almighty, the prophet proceeds to speak of him who sat upon the throne, who was undoubtedly no other than the Son of God, as he was represented in the holy of holies, prefiguring his gracious incarnation. The rainbow, a grand symbol of the covenant of grace, both here and in Rev 4:3 is described as about the throne. And it plainly appears from the subsequent chapters, that this divine Person, who became man for our salvation, was the Lord God, the sovereign, the Jehovah of the Jews. See the next chapter, Eze 1:3-4.
Eze 1:26 And above the firmament that [was] over their heads [was] the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne [was] the likeness as the appearance of a man above upon it.
Ver. 26. And above the firmament. ] See on Eze 1:22 .
Was the likeness of a throne.
And upon the likeness.
As the appearance of a man. NASB (UPDATED) TEXT: Eze 1:26-28
26Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. 27Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him. 28As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face and heard a voice speaking.
Eze 1:26 a throne It is described
1. above the expanse (i.e., crystal dome, cf. Eze 10:1)
2. color was sapphire or lapis lazuli (BDB 705, cf. Exo 24:10; Exo 28:18; Exo 39:11; Job 28:6; Job 28:16; Isa 54:11). Notice Ezekiel’s descriptions of colors come from his training as a priest. These were the colors of the tabernacle and priestly garments.
3. usually YHWH’s throne is in heaven (cf. Psa 11:4; Psa 103:19; Isa 66:1) and the earth is His footstool (i.e., between the wings of the Cherubim over the Ark).
high up was a figure The throne’s occupant is described.
1. appearance as a man, Eze 1:26
2. his loins and above like glowing metal, Eze 1:27 (cf. Eze 1:4; Eze 8:2)
3. below loins like fire, Eze 1:27
4. radiance around him (like a rainbow), Eze 1:28
5. like the glory of YHWH, Eze 1:28
As in Isaiah 6, YHWH is depicted as a human person, but He Himself (i.e., face) cannot be described! He is the awesome, holy one, who only accommodates His glorious appearance to humans (cf. Exo 24:10-11; Dan 7:9). However, Israelites usually believed that to see God meant death (cf. Exo 33:17-23; Isa 6:5). Often this seeing of God is related to the Angel of the LORD.
SPECIAL TOPIC: THE ANGEL OF THE LORD
Eze 1:27 brightness This term (BDB 6) is often used to describe God and His presence (theopany).
1. by David, 2Sa 22:13
2. to an eschatological Israel, Isa 4:5
3. of YHWH’s portable throne chariot, Eze 1:4; Eze 1:13
4. of YHWH Himself, Eze 1:27-28; Eze 3:23; Eze 10:4
Eze 1:28 the rainbow This seems to represent the grace and mercy of God as expressed in the sign to Noah (cf. Gen 9:13-17). God’s purpose of a covenant people will not change, as He does not change!
the glory of the LORD This (BDB 458) is the theme of Ezekiel (19 times, mostly in chapters 10 and 43). This is also a major theme in Isaiah (38 times). In many ways it is theologically parallel to holy (BDB 872) as in Exo 29:43; Lev 10:3 and especially Isa 6:3. These terms stand for YHWH’s uniqueness and majesty! His personal presence is overwhelming and awe inspiring (El Shaddai). He is the God of creation (Elohim) and redemption (YHWH). He is the ever-living, only-living source of life. He is always present with Israel!
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD
I fell on my face This is often what occurs in the presence of the divine or His representative (cf. Eze 1:28; Eze 3:23; Eze 43:3; Eze 44:4; Gen 17:3; Gen 17:17; Dan 2:46; Dan 8:17; Rev 1:17).
Paul House, Old Testament Theology, p. 329, compares this with
1. Moses’ reluctance to serve (cf. Exodus 3-4)
2. Isaiah’s sense of personal and corporate sinfulness (cf. Isa 6:5)
3. Jeremiah’s personal depreciation (cf. Jer 1:6-10)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What exactly did Ezekiel see and why?
2. Why is the description of the Cherubim different from that in Ezekiel 10?
3. How does Ezekiel 10 relate to Ezekiel 1?
man. Hebrew. App-14. Compare Dan 7:13.
Eze 1:26-28
Eze 1:26-28
“And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness of the appearance of a man upon it above. And I saw as it were glorying metal, as the appearance of fire within it round about, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. As the appearance of the bow that is in the cloud in day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Jehovah. And when I saw it, I fell upon my face; and I heard a voice of one that spoke.”
“This was the appearance of the likeness of the glory of Jehovah …” (Eze 1:28). Right here is the full explanation of this entire vision. It is the “likeness” of the glory of God; and, quite frankly, this is about all that any one actually knows about this astounding vision. “The likeness of the appearance of a man upon the throne …” (Eze 1:26). “Just as in Exo 24:10, the Godhead appears in the likeness of an enthroned man.” God made man in his own image, and the ultimate glorification of redeemed and regenerated mankind is suggested by this vision. There are also overtones of the Incarnation itself in this vision. The various visions of God’s throne, as revealed in Revelation (Revelation 4; Revelation 5; Revelation 19, etc) are fully consistent with all that appears here. Even the rainbow appears in both places (Rev 4:3).
Concerning the rainbow, Jamieson observed that, “This appearance of the rainbow in the vision was like hanging out a flag of peace upon the throne of the Eternal, assuring all mankind that the grand purpose of Heaven is to preserve rather than to destroy.”
“I fell upon my face …” (Eze 1:28). This was always the proper response from any messenger of God thus entrusted with such a vision. Such indeed is the proper attitude for any mortal entrusted with the responsibility of conveying divine messages to his fellow-mortals.
The Living Creatures and the Glory of the Lord
Eze 1:1-28
Open It
1. What experience can you say has left you awestruck?
2. What is your favorite mythical creature? Why?
Explore It
3. How old was Ezekiel and where was he living when he saw visions of God? (Eze 1:1)
4. How long had the people of Judah been in exile in Babylonia when Ezekiel had his vision? (Eze 1:2-3)
5. To what natural occurrence did Ezekiel liken what he saw coming toward him? (Eze 1:4)
6. What were the human and nonhuman features of the living beings Ezekiel described? (Eze 1:5-11)
7. How were the creatures positioned in relation to one another? (Eze 1:9-11)
8. What was remarkable about the way the creatures moved? (Eze 1:12)
9. To what did Ezekiel compare the light, or brightness, coming from the creatures? (Eze 1:13-14)
10. What unique characteristics did Ezekiel notice in the wheels that accompanied the creatures? (Eze 1:15-18)
11. Why would it not be accurate to say that the “wheels” were vehicles used by the creatures? (Eze 1:19-21)
12. How did Ezekiel describe the sound of the wings of the four creatures? (Eze 1:24)
13. How did Ezekiel describe the person who spoke from the “expanse” above the creatures? (Eze 1:25-28)
14. What did Ezekiel realize he was seeing? (Eze 1:28)
15. How did Ezekiel respond when he saw the “likeness of the glory of the Lord”? (Eze 1:28)
Get It
16. What is notable about the fact that God was still speaking to His people through prophets although they were in a foreign land?
17. Why do you suppose Ezekiel thought it important to record his visions in such detail?
18. How would you respond to an opportunity to peer into the throne room of God from this side of the grave?
19. What spiritual benefit can we glean from other peoples visions of the glory of God?
20. What sorts of emotions would move a person to lie prostrate on the ground?
21. Why are you glad that you worship a God who is not the product of human hands?
Apply It
22. What hymn or song based on Ezekiels vision could you commit to memory this week as a tool of worship?
23. In what secular association in your life (school, work, or community) can you be available and listening for what God might want to say to or through you?
And above: Abp. Newcome judiciously observes, “We need not allegorize the circumstances of this august vision too minutely. Many of them augment the splendour of the scene, while others, no doubt, have much significance; which should be pointed out rather by a correct judgment, than a luxuriant imagination.” Eze 1:22, Eze 10:1
over: Mat 28:18, Eph 1:21, Eph 1:22, Phi 2:9, Phi 2:10, 1Pe 3:22
the likeness of a: Psa 45:6, Isa 6:1, Dan 7:9, Dan 7:10, Dan 7:14, Zec 6:13, Mat 25:13, Heb 1:8, Heb 8:1, Heb 12:2, Rev 4:2, Rev 4:3, Rev 5:13, Rev 20:11
as the: Exo 24:10, Isa 54:11
the appearance of a man: Gen 32:24-30, Jos 5:13-15, Jos 6:1, Jos 6:2, Isa 9:6, Isa 9:7, Jer 23:5, Jer 23:6, Dan 10:18, Rev 1:13, Rev 3:21, Rev 14:14
Reciprocal: Exo 28:18 – sapphire Jdg 13:20 – fell on 1Ki 22:19 – I saw the Lord Son 5:14 – his belly Jer 3:17 – the throne Jer 17:12 – General Eze 8:2 – I beheld Eze 8:4 – General Eze 10:19 – and the glory Eze 43:7 – the place of my throne Dan 7:13 – one like Dan 8:15 – as Dan 10:16 – like Joh 1:18 – he hath Act 7:55 – and saw Col 1:15 – the image Rev 21:11 – her
Eze 1:26. This throne was the source from where the voice issued just mentioned, Precious stones are frequently used to compare both the beauty and value of things pertaining to Gods arrangements. On this throne was the likeness of a man which denotes the Almighty, for Gen 1:26 and many other passages teach that man was made in the image of God. However, it is God and not his image that is meant in this place for we have already learned that He was connected with these world governments.
Eze 1:26-27. Above the firmament was the likeness of a throne Namely, the throne of God. God having given his prophet emblems of his attendants and ministers, while he was coming forth in the chariot of his power and justice, to execute judgment, and of the mysterious dispensations of his providence toward his church and the world, he now proceeds to discover to him some glimpses of his divine glory. The prophet does not say that he saw a real throne, but only the likeness of a throne, emblematical, doubtless, of Gods sovereign power and dominion over all creatures, whether in heaven or on earth. God is described in Scripture as dwelling in light, and clothing himself with it. So the throne of God is here described as made up of light resembling the colours and brightness of a sapphire-stone. And upon the likeness of the throne, as the appearance of a man When Moses and the elders saw the God of Israel, Exo 24:8, or the glory of God, as the Targum explains it, they saw no determinate figure, but an inconceivably resplendent brightness, that they might not think God could be represented by any image. But in this vision the form and shape of a man are directly represented to Ezekiel, as a prelude or figure of the incarnation. This, indeed, was doubtless the ever- blessed and only-begotten Son of God, who was in due time to assume human nature, and in that nature to be the visible image and representative of his invisible Father, whom no man hath seen, or can see, 1Ti 6:16; Joh 1:18. He had appeared to Isaiah in glory, to constitute him a prophet, and he now appears to Ezekiel for the same purpose: see note on Isa 6:1, and compare Joh 12:37-41. He appears also as the Lawgiver and King of Israel, to vindicate his own honour, punish his rebellious subjects, and give warning by his prophet, ere he executed his just but severe indignation. And I saw as the colour of amber See note on Eze 1:4. As the appearance of fire Said to be a fire infolding itself, Eze 1:4. Round about within it Namely, within the amber, to signify that Christs executing of judgment outwardly proceeded from his zeal for the glory of God and his indignation against sin. From the appearance of his loins even upward Denoting, as some interpret it, his divine nature: and from the appearance of his loins even downward Signifying his human nature. I saw, as it were, the appearance of fire The general sense seems to be, that Christ, considered in his whole person, as God and man, is full of indignation against sin, and sinners continuing in sin, and is glorious in both his natures, and in all his proceedings: see 2Th 1:8. And it had brightness round about Majesty, justice, and unstained holiness shine round about him. In this colour does Christ appear to the Jews; he that would have visited them, clothed with the garments of salvation, now put on the garments of vengeance, expressed by such metaphors.
Over the heads of the creatures was also something like a throne that was dark blue and very beautiful, like lapis lazuli. Lapis lazuli is a dark blue semiprecious stone that the ancients valued greatly. Sitting on the throne high above the expanse was a figure that looked like a man (cf. Exo 24:10; Rev 4:2).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)