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Bible Commentaries
Ezekiel 1

Garner-Howes Baptist CommentaryGarner-Howes

Verses 1-3


(Seven Major Divisions.-Prophetic Strains) introduced by the phrase, "The hand of the Lord was upon me."

I. Ezekiel’s preparation, call, and commission, Ezekiel 1:3 to Ezekiel 3:9; His first vision, 3:15.

II. His commission as a watchman, Ezekiel 3:10-21 ---Note v. 17, "I have made thee a watchman."

III. His second vision of the glory of the Lord, result in service to Him, Ezekiel 3:22 to Ezekiel 7:27.

IV. Justification for God’s sending His people into captivity, Eze ch. 8:1 to 33:20. This last verse Ezekiel 33:20 is a summary key to the whole division of the book.

V. Future Kingdom of the Son (Heir of David), Ezekiel 33:21 to Ezekiel 36:38.

VII. Two overlapping prophetic themes: 1) The restoration of all Israel and the Davidic Kingdom. 2) Judgment on the Gentile nations, Ezekiel 37:1 to Ezekiel 39:29.

VIII. Israel Restored to Her Land During the Kingdom, (Millennial) Age, Ezekiel 40:1 to Ezekiel 48:35.


I. Who writes? The writer and prophet of this book was Ezekiel, a priest of the common people of Israel, on the banks of the Chebar river, in Babylonian captivity, at Tel-abib, Ezekiel 1:13; Ezekiel 3:15-17. He is known as "The prophet of visions," Ezekiel 1:1. He too is called "The prophet of the captivity," the only prophet whose prophecy was distinctively and restrictedly to captive Jews. He was carried to Babylon about 597 B.C., 11 years before Jerusalem was destroyed, in the second deportation of the Jews. Daniel had been carried there eight or nine years earlier, in the first deportation. Though Daniel had been there eight years in the palace at Babylon he had no message, did no prophesying to the captive Jews. Jeremiah too was contemporary to Ezekiel, but his prophecy was back in Jerusalem.

II. To whom? To all Israel in her days of Babylonian captivity, Ezekiel prophesied and wrote, Ezekiel 2:3; Ezekiel 3:1; Ezekiel 3:17. While Isaiah, Jeremiah, and Daniel each confronted issues of the day involving Kings, Governors, and Rulers, Ezekiel’s message was to all the Jews of Chaldea or Babylon only.

III. About what? Ezekiel affirmed to the captive Jews that their captivity was a judgment by Divine decree, to last for 70 years, a thing the false prophets among them disputed; yet it came to pass, Jeremiah 25:11-12; Daniel 9:1-2. It was prophesied by Jeremiah, and certified by Daniel, and the same message was pressed upon all the common captivity by Ezekiel.

IV. When did he prophesy? His prophecies began six years before the destruction of Jerusalem which occurred 586 B.C. and lasted for a period of 16 years thereafter, lasting some 22 to 25 years. He seems to have begun at the age of 30 years, the required age for a priest to enter his duties, Numbers 4:3; Ezekiel 1:2. It was a time of idolatry and false prophets among his own people, seven in their captivity, Ezekiel 2:3-8; Ezekiel 3:4-11.

V. What was the occasion? His mission call was to explain why God had permitted them to be taken captive by heathen kings and rulers. It was because of their abominable, immoral, and unethical conduct, acting as heathens in their own land of Israel, city of Jerusalem, and the desecration of the Holy Temple, that they had been Divinely permitted to suffer captive oppression in Babylon, to call them to repentance, as provided in their own law, chapters 1-24; Deuteronomy 28:15-20; Deuteronomy 28:32-33; Deuteronomy 28:49; Deuteronomy 28:63-68; 2 Chronicles 7:14. His early message was one of certain desolation that was to befall the land, the city, and the people of Israel, with later assurance of their restoration.


Ezekiel and Daniel were captivity or exile prophets who were living and prophesying at the same time in Babylon or Ancient Chaldea. Ezekiel prophesies to the Jews in captivity in the land while Daniel prophesied to the Gentile rulers and leaders of both Babylon and Medo Persia. He was the major prophet to the Gentiles in Old Testament times. Daniel, however, was carried captive into Babylon 8 years before Ezekiel and had attained much fame before Ezekiel arrived, Ezekiel 14:14; Ezekiel 14:20; Ezekiel 28:3. Daniel prophesied in the palace of Babylon, restrictedly to the Gentiles, while Ezekiel prophesied in the country to the captive Jews. It is not known whether they may have met often. It is clear that Daniel never prophesied directly to his own people, Though he prophesied much about them.



(by Babylonian calendar)

As the "prophet of visions" no prophet was more meticulous than Ezekiel in certifying or documenting the exact date when each of the twelve visions came to him, as follows:

Ezekiel 1:2 in 5th year, 4th month (July) 5th day 592 B.C.

Ezekiel 8:1 in 6th year, 6th month (Sept.) 5th day 591 B.C.

Ezekiel 20:1 in 7th year, 5th month (Aug.) 10th day 590 B.C.

Ezekiel 24:1 in 9th year, 10th month (Jan.) 10th day 587 B.C.

The Seige of Jerusalem Began in the 9th year,

10th month, 10th day

Ezekiel 26:1 in 11th year, 5th (?) month (Aug.) 1st day 586 B.C

Ezekiel 29:1 in 10th year, 10th month (Jan.) 12th day 586 B.C.

Ezekiel 29:17 in 27th year, 1st month (April) 1st day 570 B.C.

Ezekiel 30:20 in 11th year, 1st month (April) 7th day 586 B.C.

Ezekiel 32:1 in 12th year, 12th month (March) 1st day 584 B.C.

Jerusalem Fell 11th year, 4th month, and 9th day

Ezekiel 32:1 in 12th year, 12th month (March) 1st day 584 B.C.

Ezekiel 32:17 in 12th year, 12th (?) month (March) 15th day 584 B.C.

Ezekiel 33:21 in 12th year, 10th month (Jan.) 5th day 584 B.C.

Ezekiel 40:1 in year, (April) 10th day 572 B.C.

Ezekiel was carried captive with king Jehoiachin 597 B.C., which he called "our captivity", Ezekiel 33:21; Ezekiel 40:1.

He had a wife and a home in Telabib by the river of Chebar, the great ship channel branching off from the Euphrates, north of Babylon, and running through Nippur to the Tigris river; See Ezekiel 3:15; Ezekiel 3:24; Ezekiel 8:1; Ezekiel 24:15-18; Ezekiel 33:21; Ezekiel 40:1.

Ninety times Ezekiel is addressed as "Son of man." It is used in Ezekiel 7:13 concerning the Messiah, a term Jesus often used, referring to Himself, John 1:14. Ezekiel surely bare His message to the captive Jews in Babylon. His messages abound with visions given in parables, allegories, figures and symbolic acts, to veil a message from the heathen of the land, to avoid offense, yet with deep spiritual meaning for Israel.

His life had many painful sufferings. He had to remain dumb for a long period of time, Ezekiel 3:26; Ezekiel 24:27; Ezekiel 33:22. He had to lie on his side in one position one time, for more than a year, Ezekiel 4:5-6,. and ate loathsome food, Ezekiel 24:15. His wife, whom he loved dearly, was suddenly taken from him, Ezekiel 24:16-18. He shared, like our Lord, every kind of pain and humiliation that man is heir to, white sojourning for his Lord, Hebrews 4:15-16.


His Call and Commission, Ch. 1-3

His Desolation Prophecies ch. 4-24 (Before the fall)

1) Of the Land of Palestine

2) Of the City of Jerusalem

3) Of the Holy Temple

4) Of the People of Israel

Prophecies of Israel’s Captivity by the Gentiles

Their dispersion among Gentile nations, ch. 25-32

His Prophecies of Israel’s Restoration, ch. 33-48

1) Of her Land, Palestine

2) Of her Holy City, Jerusalem

3) Of her Holy Temple

4) Of her People


I. His Preparation and Commission, ch. 1 to 3:9

Chapter 1

Introduction, v. 1

The first vision of glory, v. 2-28

Chapter 2

The filling of the Spirit, v. 1, 2

Ezekiel’s mandate from the Lord, v. 3-10

Chapter 3

His mandate continued, v. 1-9

II. His commission as watchman, v.10-21

III. His second vision of Divine Glory, v. 22, 23

A new empowering of the Spirit, a seizure of dumbness, v. 24-27

Chapter 4

The sign of the tile and symbolic action, v. 1-17

Chapter 5

The sharp knife sign, famine, pestilence, and the sword, v. 1-17

Chapter 6

Prophecy against the mountains of Israel, v-17

A remnant to be spared, v. 8-10

Desolation to cover the land, v. 11-14

Chapter 7

Continuing description of desolation of the land, v. 1-27

IV. Captivity Judgment Divinely Justified, ch. 8 to 33:20

Key verse Ezekiel 33:20

Chapter 8

Return of God’s hand upon Ezekiel, v. 1

His third vision of Glory, v. 2-4

Past profaning of the Temple charged, v. 5-18 x

Chapter 9

A vision of human slaughter in Jerusalem, v. 1-11

Chapter 10

The vision of altar fire scattered over Jerusalem, v. 1-7

The cherubim described, v. 8-22

Chapter 11

A vision of wrath upon the remnant, v. 1-13

A Divine promise to spare the remnant, v. 14-16

Israel to be restored to her land and converted, v. 17-21

Departure of Divine Glory from Israel visualized, v. 22-25

Chapter 12

Vision of the prophet as a sign (v. 11) also v. 1-16

Complete captivity then near at hand, v. 17-28

Chapter 13

Special message against lying prophets, v. 1-23

Chapter 14

A vision of Israel’s elders, v. 1-11

No hope for Israel to be spared, v. 12-23

Chapter 15

The vision of the burning vine, v. 1-8

Chapter 16

Harlotry of Jerusalem described, v. 1-59

Future blessings of Israel and the land under two covenants,

v. 60-63 a) The Palestinian covenant, Deuteronomy 30:1-10 b) The New Covenant, Hebrews 8:8-12

Chapter 17

The great eagle parable, v. 1-10

Rebellion of Zedekiah and its results, v. 11-24

Chapter 18

Ethical directions for Israel in captivity, v. 1-32

Chapter 19

Lamentation of the Princes of Israel, v. 1-14

Chapter 20

Jehovah’s vindication in Israel’s chastisement, v. 1-32

Israel’s yet future judgment, v. 33-44

Parable of the forest of the south field, v. 45-49

Chapter 21

Parable of the sighing prophet, v. 1-7

The sword of God parable, v. 8-17

No further King until the Messiah comes to reign, v. 18-32

Chapter 22

Sins of Israel enumerated, v. 1-16

The dross in the furnace parable, v. 17-22

Sins of the priests, princes, prophets, and people, v. 23-31

Chapter 23

The parable of Aholah and Aholibah, v. 1-49

Chapter 24

The boiling pot parable, v. 1-14

Ezekiel made a sign to Israel, v. 15-27

Chapter 25

Prophecy against the Ammonites, v. 1-7

Coming judgment pronounced upon Moab, v. 8-11

Coming judgment pronounced upon Edom, v. 12-14

Philistia also to be judged, v. 15-17

Chapter 26

Coming judgment upon Tyre, v. 1-21

Chapter 27

Tyre lamented, v. 1-36; (Revelation 18:1-24)

Chapter 28

The King of Tyre rebuked, v. 1-19

Zidon to be judged, v. 20-24

Future regathering of Israel, v. 25, 26 Chapter 29

Prophecy against Egypt, v. 1-21

Chapter 30

Egypt in the day of Jehovah, v. 1-19

Jehovah resists Pharaoh in the war with Babylon, v. 22-26

Chapter 31

Prophecy against Pharaoh, v.1-18

Chapter 32

Lamentation for Pharaoh, v. 1-16

Lamentation for Egypt, v. 17-32

Chapter 33

Ethical instructions for the captivity, v. 1-20

V. Future kingdom of the Son of David, 33:2 to 36:38

The hands of the Lord upon Ezekiel confirmed, v. 21, 22

Hearers, but not doers, of the Word, v. 23-33

Chapter 34

Direct Divine message to false shepherds of Israel, v.1-10

Israel to be restored, Davidic Kingdom set up, v. 11-31

Chapter 35

Prophecy against Mount Seir, v. 1-15

Chapter 36

Another message to the mountains of Israel, Restoration

further predicted, v. 1-15 Past sins of Israel, yet her restoration and conversion are

certain, v. 16-38

Chapter 37

VI. Three things certified, 1) Israel to be restored; 2)

The Davidic Kingdom to be restored; and 3) The Nations to be judged: chs. 37:1 to 39:29

Valley of Dry Bones vision, v. 1-10

The vision explained, v. 11-14

The two sticks sign, v. 15-28

Chapter 38

The prophecy against Gog, v.1-23

Chapter 39

The prophecy against Gog enlarged, v. 1-29

Chapter 40

VII. Israel in Her Land in the Kingdom Age, chs. 40:1 to 48:35

Man with the measuring reed vision, v. 1-43

Chambers of the singers and priests of Israel, v. 44-47

The Temple porch, v. 48, 49

Chapter 41

Description of the Temple, v. 1-26

Chapter 42

Temple description continued, v. 1-20

Chapter 43

Glory of the Lord fills the Temple, v. 1-6

Throne place of the future Kingdom, v. 7-12

The measure of the altar, v. 13-18

The offering, v. 19-27

Chapter 44

The Gate for the Prince, v. 1-3

Divine Glory fills the house, v. 4-8

Priests of the future Temple, v. 9-31

Chapter 45

The Lord’s portion of the land, v. 1-6

The prince’s portion, v. 7-25

Chapter 46

Worship of the prince and the people, v. 1-18

Boiling place of the offerings, v. 18-24

Chapter 47

The river of the Sanctuary, v. 1-2

The borders of the land, v. 13-23

Chapter 48

The division of the land, v. 1-9

The priests and the Levites, v. 10-20

The portion for the prince, v. 21-29

The city and its gates, v. 30-35


Verses 1-3:

Verse 1. "Now" indicates "at this period of time" in Israel’s history and Ezekiel’s life. "In the thirteenth year" seems to refer to about 595 B.C., at which time Ezekiel is believed to have become 30 years of age, the age which Jews were permitted to become public teachers, in the "fourth" month and on the "fifth" day, (July 5th, 595 B.C.) In exile he was given visions of God, in the fourth year of Zedekiah’s reign, Jeremiah 51:59. It is believed to have been on a sabbath day, for seven days later he received a further commission or Divine mandate, Ezekiel 3:16. There is a similar experience that came to John, also in exile, on the isle of Patmos, later, Revelation 1:10.

He dwelt as a captive, among the captives of his Jewish people, in despond, "by the river Chebar," north of Babylon. There he heard his people jeered, taunted, and tormented as the people said, "sing us one of the songs of Zion." They had been carried there by Tiglathpileser and Shalmaneser, 2 Kings 17:6; 1 Chronicles 5:26. But they could not sing "in a strange (heathen) land," Psalms 137:1-4. They were a rebellious backslidden nation, needing repentance before restoration, 2 Chronicles 7:14; 1 John 1:8-9; Psalms 51:8-13.

"The heavens were opened," rolled back for an heavenly vision, much as it was to Stephen, to Peter, and to John the revelator, Acts 7:10, Revelation ch. 1. And he "saw visions," revelations of the glory of God and the Godhead, Matthew 3:16; Acts 7:56; Revelation 19:11. He was later himself in visions, but this one was of God only.


Verse 2 certifies that this was the fifth year of Jehoiachin’s captivity. He had been carried exile by Nebuchadnezzar as the last of David’s family life, traced through Solomon, ever to reign in Judah or over Israel, as he died childless.

Verse 3 affirms that "the Word of the Lord came expressly", distinctly, clearly, or specifically to Ezekiel, indicating that the message he was to give was of Divine order, impulse, or mandate. It was similar to Isaiah’s message which he saw of Judah and Jerusalem; and to that of Amos which he saw concerning Israel; and to that of Daniel, Paul, Peter and John, who saw visions and heard Divine instructions in connections therewith, Isaiah 1:1; Amos 1:1; Daniel ch. 7, 8, 9, 10; Acts 8:1-8; Acts 26:13-19; Acts 10:7-16; Revelation 1:9-20.

He was "the son of Buzi the priest," as indicated by a clear translation of the Hebrew. Ezekiel too was a priest by descent or family lineage, though in captivity, he had likely performed no priestly function. The name Ezekiel means "God is strong," or "will strengthen," indicating that He will strengthen His servants whom He calls, Philippians 4:19; Psalms 23:1. God could call and use His Jewish prophet in Chaldea as surely as in the Land of Judah or Israel.

"The hand of the Lord," is an oft-repeated phrase that indicates that what was to be said and done by Ezekiel was to be done in the strength and under the submission of the Lord’s direction, not by his own will or strength. Note the following lesson:

a) Daniel heard a Divine message at the touch of an hand, Daniel 10:10.

b) John received the great Revelation at the touch of a Divine hand, Revelation 1:17.

c) And without or apart from Him one can do nothing, John 15:5.

In every major message Ezekiel asserted that the "hand of the Lord" was upon him (Ezekiel 3:14; Ezekiel 3:22; Ezekiel 8:1; Ezekiel 33:22; Ezekiel 37:1; Ezekiel 40:1; 1 Kings 18:46; 2 Kings 3:15). May it ever be so to each child of God.

Verses 4-14

THE LIKENESS OF GOD’S GLORY, (cont. v. 4-28)

Verses 4-14:

Verse 4 describes three things: 1) a whirlwind, 2) a great cloud, and 3) a fire out of the north. A bright flame of amber color came forth from this whirlwind-like cloud as billows of amber like flame of fire, out of the locality north of Chaldea, signifying the wrath of God and sufferings to follow, Nahum 1:3; Deuteronomy 4:24; Jeremiah 23:19; Jeremiah 25:32.

Verse 5 relates the appearance of four living creatures that came out of the midst of the cloud of amber-like, glowing fire. These four living creatures of diverse appearances seem to symbolize divine judgment that is to be inflicted upon Chaldea by their Gentile world powers, empowered by the Spirit of God.

Each "living creature" had or held the primary identity of a man, denoting knowledge. Through the face of a) a lion, denoting strength, and 2) and ox, denoting perseverance, and 3) an eagle, denoting rapidity of flight, are given to each creature, signifying continual motion, action to minister judgment, v. 10, it is sent forth from the Lord, through the four living creatures, or Gentile powers, to bring Divine judgment from the north upon Chaldea.

Verse 6 asserts that each of the four living creatures, out of the cloud of amber fire (judgment fury) billowing out of the north, had four faces or sixteen faces and four wings. Three of the faces of each was a "false face," as those of the lion, the ox, and the eagle. But it was following the face of a man that they went forward. They represented heathen or Gentile power that were to come out of the north, to bring fiery judgment upon Chaldea who now held God’s chosen people in captivity. Let not too much be read or interpreted into every symbol.

As the four creatures of Divine judgment here swooped, rolled, or advanced as Gentile powers to judge Chaldea, by the Spirit of judgment from the Lord, so the four living creatures of Revelation are always presented in Revelation as representing the redeemed from all Gentile nations, in praising God around the throne, in harmony with, yet separate from the redeemed of Israel and of the church, represented each by twelve elders (a total of 24) before the throne of God. These living creatures are always representatives of Gentile people or powers, as Gentile powers of Divine judgment in the Old Testament, and as redeemed Gentiles before the throne in the book of Revelation, Revelation 4:4; Revelation 4:6; Revelation 4:9; Revelation 5:6; Revelation 5:8; Revelation 5:14; Revelation 7:11; Revelation 20:4.

Verse 7 explains that each living creature had: 1) feet or legs that were straight, 2) soles of feet like a calf’s foot, soft on the bottom but firm, and 3) their feet sparkled like burnished or polished brass, symbolizing God’s purity. Daniel represented the four great Gentile world governments as four beasts, Daniel ch. 7.

Verse 8 further discloses that each man-like living creature had the hands of a man, indicating skill, Psalms 78:72, one each under their four wings, on their four sides, v. 6. So each had four faces, four hands, and four wings, on their cube-like forms, on their four sides.

Verse 10 describes the four faces of each creature as of: 1) a man,) a lion, 3) an ox, and 4) an eagle.

It may be observed that these four symbols are found still on the ancient ruins in the Assyrian Empire area, upon ancient monuments. Apparently these ancient symbols go back to Nimrod, believed to be a builder of ancient cities to the days of the tower of Babel, the actual origin of Gentile or heathen civilization, in organized rebellion against God and His Divine order of: 1) morals, 2) ethics, and 3) worship and service, Genesis 11:5-9; Micah 5:6.

Verse 11 continues to describe these four living creatures with their upturned wings and uplifted faces forward. Two wings of each was joined to each other from above and two of each covered their bodies as the set for flight or movement like an eagle going for its prey. Their direction was from Divine providence above.

Verses 12, 13 describe them as going straight forward, direct, neither "turning to the right nor the left," Joshua 1:7; 1 Corinthians 9:26-27. It is asserted that "where the Spirit was to go they went." And they did not turn aside as they went, indicating absolute obedience in performing their mission of fiery judgment, v. 20. Their appearance was like bright lights, reflecting Divine glory, Psalms 104:2; Daniel 10:5-6; Matthew 23:3.

Verse 14 asserts that these four living creatures "ran and returned" as the appearance of a flash of lightning, in a zig-zag form, performing their mission of Divine judgment fury almost like a flash by meteors of lightning. As also described Zechariah 4:10, as the eyes of the Lord run to and fro through the whole earth.

Verses 15-21


Verse 15 explains that Ezekiel saw four wheels upon the ground, with one of dreadful light, in close proximity to each of the four living creatures, which had four faces each, of a man, a lion, an ox, and an eagle, v. 10. Wheels symbolize supreme power, as used in the Scriptures, and later by the Hindus and Buddists, Ezekiel 10:9.

Verse 16 further explains that each of the four wheels had a wheel inset in it, at right angles, making each wheel a double wheel. The appearance of the sets of wheels and their movements was brilliant, like a beryl or crystalite, a semi-precious stone, Daniel 10:6. The stone was used in the breastplate of the high priest, Exodus 28:20; Song of Solomon 5:14.

Verse 17 describes their movement as being on four sides, meaning they could move in any direction, unimpeded, or without turning around. The inner wheels did not obstruct the outer wheels.

Verse 18 relates that their rings, felloes, or circumference were so high from the ground that they were dreadful or much to be feared, And each of the four great or outer wheel circles had a full circle of eyes about its circumference. This implies that God sees all and does nothing by blind impulse, as further described Ezekiel 10:12; Zechariah 4:10. Eyes are symbols of intelligence, beholding "both evil and good", Proverbs 15:3.

Verse 19 asserts that when the four living creatures went forward or moved out, the four sets of wheels moved with them or alongside, accompanying them. And when the living creatures were lifted up from the earth, or elevated, the wheels were lifted up and rolled on by and in support of them, 1 Corinthians 3:9.

Verse 20 continues to affirm that the spirit of the four living creatures was in the wheels. The wheels, or sets of wheels, were energized by the uniform, actuating, or driving power of the living creatures, sometimes referred to .as the Cheribum. They represented Gentile powers for purposes of judgment in the hands of God.

Verse 21 concludes that the four living creatures and the four sets of wheels were generated or propelled in conjunction, wherever they moved upon the earth or above the earth, by the same spirit or source of generating power.

Verses 22-28


Verse 22 begins a description of supernatural glory that overshadowed the spirit of the four living creatures and their four double wheels as they moved in crushing fear, terror, and judgment upon Chaldea from the north, v. 4. The firmament was a cloud of brilliant crystal that hovered and shone above the heads of the living creatures, wherever they moved upon or above the earth, as they were used to fulfill the sovereign will of God on the earth.

Verse 23 explains that "under the firmament", the shadow of supernatural glory, in an expanse between the throne of God and these four living creatures, who swooped down from the northern part of the earth upon Chaldea, these four living creatures, each had their two wings outstretched erect or spread out, joined in unison, to move swiftly in the power of the spirit that moved them, v. 16.

Verse 24 relates that when these four living creatures (Gentile 20 world powers) were in flight, movement southward, the sound of their flight was similar to a noise of many waters, or a mass of disturbed human voices, Ezekiel 43:2; Daniel 10:6; Revelation 1:15. It is further asserted that the sound was much like that of Almighty God, and as the voice of an host, indicating a determined purpose in direction and purpose of their mission, Job 37:4-5; Psalms 29:3-4; Psalms 68:33. The sounds were heard only when they were in motion, not after they let down their wings, Jeremiah 11:16; Daniel 10:6; Isaiah 13:4.

Verse 25 states that there was (existed) a voice, originating from the firmament or throne above the firmament, when the four living creatures stopped and rested or let down their wings. The voice was from him who was upon the throne above the firmament, from one who directed the spirit energies of the living creatures and their four dual wheels, v. 26. They let down their wings to listen intently to the Divine voice from the throne.

Verse 26 explains that over or above the firmament was the likeness or a similarity of a throne, in appearance very brilliant, like a sapphire stone, as described Exodus 24:10. A sapphire stone is pale blue. Upon this sapphire-like, pale blue throne, was an appearance similar to a man, as Ezekiel beheld its glory. It was the Godhead who appeared in the likeness of humanity as related Exodus 24:10; Colossians 2:9. His appearance was as Savior and Judge, Revelation 19:11-16; Matthew 16:13.

Verse 27 adds that Ezekiel also saw, as an amber color like glowing aura around the throne, the figure of a man radiating from his loins upward. And from his loins downward a similar brightness glowed like fire from the throne area, v. 4. It is the Messiah who is here described, as in Daniel 10:5-6; Revelation 1:14-15.

Verse 28 concludes that the brightness round about the whole throne was similar to a bow in the cloud in the day of rain, as also described Revelation 4:3; Revelation 10:1. This throne glory image and person were declared to be the likeness, not of God, but of the glory of the Lord. Ezekiel then testified that upon beholding the glory vision he fell upon his face and gave heed to the voice of the one who spoke from the throne, much as related Ezekiel 3:23; Daniel 8:17; Acts 9:4; Revelation 1:17. All this he beheld by the river Chebar, v. 1. The sum of the vision was that the Lord God omnipotent reigns over all the earth, to punish and restore His people from their sins, in final triumph, Isaiah 54:8-10.

Bibliographical Information
Garner, Albert & Howes, J.C. "Commentary on Ezekiel 1". Garner-Howes Baptist Commentary. https://www.studylight.org/commentaries/eng/ghb/ezekiel-1.html. 1985.
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