Ezekiel 1:26-28

E. The Throne 1:26-28

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 God's feet a pavement of sapphire stone, like the very heaven for clearness (Exodus 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 (Ezekiel 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 (Ezekiel 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 (Exodus 33:20). But God's presence could be described in terms of blinding light or dazzling fire, within a protective cloud (Exodus 19:16-18; Exodus 40:34-38). At the dedication of Solomon's Temple, the glory of the Lord filled the sanctuary and took up permanent residence in the Holy of Holies (1 Kings 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.

Ezekiel's 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 God's 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. Currey's 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 Ezekiel's 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 Ezekiel's 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

Ezekiel's 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 (Exodus 24:9), to Isaiah (Isaiah 6), to Daniel (Daniel 7:9), and subsequently to the apostle John (Revelation 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 (Colossians 1:15) and the brightness of God's glory and the express image of His person (Hebrews 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 (John 1:14). The same apostle interprets Isaiah's grand vision as referring to Christ when he declares: These things said Isaiah when he saw His glory and spoke of Him (John 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 (Ezekiel 1:28). The experience of Ezekiel was akin to that of Isaiah (Isaiah 6) and Daniel (Daniel 7:9 ff.).