The Glory of God Depicted

Introduction to the prophecy

Ezekiel is possibly the most neglected prophetic book in the canon of scripture.¹ Introductory matters to cover are abundant but we will constrain ourselves to those outlined in verses 1 to 4 of chapter 1.

The book’s scribe

Ezekiel’s name means ‘God strengthens’. While the prophet’s ministry is one long slog of judgement, chapters 1 to 33, the message ultimately turns to restoration, a rebuilt temple and a revised status for the nation - strengthening God’s people. The prophet was probably thirty years old when he began his prophetic ministry, this being the most reasonable explanation of the ‘thirtieth year’, 1. 1.²

Ezekiel comes from a priestly family, 1. 3. His life to date would have been focused on future temple service. The only profession he ever entertained was suddenly taken from him. Far from home, and unable to fulfil his life’s work, we see that God had other plans for him. It is practical to note that God is in control, and when circumstances negate spiritual desires there is still a God who sovereignly calls us to service. The case study of Ezekiel proves that such service can be unique and unexpected. Additionally, Ezekiel shows that his preparation for priestly service did not go to waste. His background comes to the fore in the book.³

He was a contemporary of Daniel and Jeremiah - albeit they ministered in different locations. Jeremiah being a ‘homeworker’ in Jerusalem, Ezekiel was one of the two major prophets held captive in Babylon. In exile, Daniel ministered in the capital, functioning in the highest courts of power, whereas Ezekiel ministered ‘in the midst of’/ ‘among’ God’s exiled people, 3. 15. The location of his ministry would furnish him with a favourite term employed throughout, ‘in the midst’.⁴ God requires servants in diverse locations to address differing needs.

The book’s summary

Ezekiel’s prophecy describes the glory of God. In chapter 1, it is described, in chapter 10 it departs, and finally, in chapters 40 to 48 it dwells. The final words of the book remind us of this fact: Jehovah Shammah, ‘The Lord is there’.

God’s glory does not just exist in happy days of spiritual prosperity. The majority of the book is one of judgement.⁵ Judgement is described as God’s ‘strange work’;⁶ it is not the natural disposition of His loving heart⁷but occurs due to His infinite holiness. God judging does not diminish His glory; the entire vision of God’s glory is set within the context of God acting judicially.

The vision of the prophecy

This is one of the most detailed visions of God and is divided into three roughly equal sections:

1. The purveyors of God’s throne, vv. 4-14 - four living creatures

These ‘living creatures’, further defined as cherubim,⁸ are described in detail. Their overarching appearance was human, v. 5. But, evidently, they had four faces (see table 1 for possible interpretations) and wings, two of which stretched upwards touching the next cherubim, perhaps suggesting that they bore up the platform above on their wings,⁹ and two of which covered their bodies.

2. The progress of God’s throne, vv. 15-21 - four wheels

The wheels did not function independently of the living creatures, see vv. 19, 21. They are described as a ‘wheel in the middle of a wheel’, v. 16, and seem to have a gyroscope or globe-like structure, allowing them to travel in different directions without turning, v. 17. The picture is one of activity and movement, all of which occurred under the direction of the ‘spirit’, v. 20.¹⁰The existence of wheels suggests that God’s throne is not merely a chair but a chariot.¹¹ It also showed clearly that Jehovah was not limited to Judah.

3. The platform and God’s throne, vv. 22-28 - the firmament and throne

Seemingly carried by, or selfsupporting above, cherubim wings, was a solid platform, radiant and bright. Above which we see a sapphire throne. Finally, we reach the vision’s apex, the throne-sitter. He has the likeness of a man marked by amber, the appearance of fire, and immense brightness, vv. 26, 27. Considering the details in verses 4 to 25, we may feel somewhat shortchanged as we reach the climax of the vision. The explanation for this is twofold. First, it safeguards against a contradiction of scripture - after all, ‘no man hath seen God at any time’, John 1. 18. Second, it safeguarded the seer. The conclusion of the chapter finds Ezekiel prostrate and bowed before God; what he has described is as much as his human frame would be able to communicate. (See Table 1, opposite).

The vision is comprehensive. Notice the repetition of the number four, emphasizing universal sovereignty, cp. 37. 9. Throughout, a ‘fire’ motif reoccurs, suggesting to us the holiness and purity of God. In essence, the scene is one of judgement. The historical background is the fall of Judah. In symbolic fashion, the vision in verse 4 is couched in terms that would remind us of hostility and judgement. References to a ‘whirlwind’ coming from the ‘north’, the location the Babylonian hordes would have travelled to attack Jerusalem,¹³ conjure up a scene of chaos and calamity.

The vision is concessive, recognizing human inability to fully comprehend God. The Hebrew word ka ‘like’ or ‘as’ permeates the chapter. Note also the recurrences of ‘likeness’ and ‘appearance’. ‘Centuries ago the great Greek philosopher Plato expressed the frustration involved in trying to describe God when he said, “it is hard to investigate and to find the framer and the father of the universe. And, if one did find Him, it would be impossible to express Him in terms which all could understand”’.¹⁴ This perhaps explains the lack of attention given to this passage and difficulties in the underlying text.¹⁵ To try and provide a drawing of the throne is a difficult enough task but to fathom the depths of God’s glory is a mammoth task. Let us propose some helpful suggestions concerning the character of our God encountered here:

• ‘Fire’, 1. 4. God acts in purity. The fire is ‘infolding itself’, suggesting a self-sufficiency. Perhaps the scenario was reminiscent of the burning bush; thus, we are truly standing on ‘holy ground’.
• ‘Straight feet … like the sole of a calf’s foot’, v. 7. God acts consistently, with integrity. A man’s foot has an orientation towards a particular direction, ‘whereas a rounded hoof lacks specific orientation, the intention was probably to indicate that the cherubim had no predisposition to start off in any particular direction, but awaited guidance’.¹⁶All movements are aligned to God’s will.
• ‘Wheels’, vv. 10, 11. God possesses complete mobility. The omnipresence of God is implied. God is no mere local deity.
• ‘Full of eyes’, v. 18. God acts intelligently. The omniscience of God is implied.
• ‘Noise of great waters … voice of the Almighty’, v. 24. God acts with authority. The omnipotence of God is implied.
• Hands, v. 8. God acts powerfully and competently. His people’s sin did not restrain Him.
• ‘Ran’, v. 14. God acts with rapidity. Judgement had come and was accomplished with restless activity.
• Wings touching each other, v. 11. God’s activities are marked by unity.
• Wings covering their bodies, v. 11. God’s servants are marked by humility. When God is moving all things associated with His glory must unite in perfect harmony and humility. Let it be so in our lives as we seek collectively to serve God.
• Went ‘straight forward’, v. 12. God acts purposefully. There is no deviation in His ways; He does not require a contingency plan.
• ‘Firmament … terrible crystal’, v. 22, ‘the appearance … of the glory of God’, v. 28. God acts gloriously. All that is contained in this vision, every single minute detail, whether about the throne, the wheels, the cherubim, is there to share something of the glory of the infinite God to finite minds.
• ‘Bow’, v. 28. God acts with a view to future mercy. God’s faithfulness continues even when He judges.

Concluding the vision is the central figure sitting ‘above’ and ‘upon’ the throne. Ezekiel’s sight of the divine is couched in human terms, God appears as ‘a man’. It is a wonderful devotional thought to appreciate that a theme that is prefigured here symbolically is reality now in the person of Christ. There is a man in the glory, on the throne, in whom dwells ‘all the fulness of the Godhead bodily’, Col. 2. 9.

Table 1: The faces in chapter 1 verse 10

Note: while it is common to see the linkage between the animals and the Gospel records, this being the view of the early church,¹² the rabbinic view matches more closely with the context of Ezekiel.