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<p>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, <a class="bibleref" title="Rev.1.12,Rev.1.13" href="/passage/?search=Rev.1.12,Rev.1.13"><span class="bibleref" title="Rev.1.12">Rev. 1:12</span>, <span class="bibleref" title="Rev.1.13">13</span></a>. 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 (<a class="bibleref" title="1Pet.1.11" href="/passage/?search=1Pet.1.11">1 Pet. 1:11</a>) and the testimony of Jesus, <a class="bibleref" title="Rev.19.10" href="/passage/?search=Rev.19.10">Rev. 19:10</a>. 1. This glory of Christ that the prophet saw was above the firmament that was over the heads of the living creatures, <a class="bibleref" title="Ezek.1.26" href="/passage/?search=Ezek.1.26">Ezek. 1:26</a>. 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, <a class="bibleref" title="1Pet.3.22" href="/passage/?search=1Pet.3.22">1 Pet. 3:22</a>. 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, <a class="bibleref" title="Heb.2.9" href="/passage/?search=Heb.2.9">Heb. 2:9</a>. 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 (<a class="bibleref" title="Rev.4.2" href="/passage/?search=Rev.4.2">Rev. 4:2</a>), 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 (<a class="bibleref" title="John.5.27" href="/passage/?search=John.5.27">John 5:27</a>), 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, <a class="bibleref" title="Ezek.1.27" href="/passage/?search=Ezek.1.27">Ezek. 1:27</a>. (1.) Isa. 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.) Isa. 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 Chri
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<p class="tab-1">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, <a class="bibleref" title="Heb.10.1" href="/passage/?search=Heb.10.1">Heb. 10:1</a>. 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. </p>
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