Ezekiel 8:2

Eze 8:2 Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.

Ver. 2. Then I beheld, and lo a likeness.] Of a man, likely. This was the Lord Christ, whose eyes are like a flaming fire, {Rev 1:14} and even our God (as well as the Jews’ God) is a consuming fire. {Heb 12:29} Here, in the fire, was set forth his vengeance against the wicked; in his brightness upwards, his majesty, say some; his clemency, say others.

As the colour of amber.] Or, Of a coal intensely hot, as Eze 1:27

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 8:2. I beheld, and lo a likeness — Namely, of a man; the man whom he had seen upon the throne; as the appearance of fire — This seems to have been the same appearance as that mentioned before, Eze 1:27, signifying that God was about to inflict heavy judgments on the Jewish nation, but so as not entirely to destroy it. It is probable, while those who are here called the elders of Judah were sitting before the prophet with silence and attention, waiting for an answer to some inquiries they had made of him, as God’s prophet, concerning what was to be the future condition of the Jewish nation, that Ezekiel was on a sudden seized with an ecstasy, and had the things he gives an account of in the following verses presented before his eyes; or such a strong impression of them made upon his mind, that it seemed to him as if he actually saw them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:2-3 While the leaders were gathered, Ezekiel saw in a vision what appeared to be a man. The description is similar to the description in 1:26-27. This time, however, Ezekiel was lifted . . . up into the sky and transported . . . to Jerusalem. • appeared to be . . . looked like . . . seemed to be: What Ezekiel saw defied human description (see study note on 1:4-28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

As Ezek. 1:27.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

likeness--understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Eze 1:26; Joh 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness . . . upward" betokens His unapproachable majesty (Ti1 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."

colour of amber--the glitter of chasmal [FAIRBAIRN], (see on Eze 1:4, "polished brass").

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. The appearance of fire] See Clarke on Eze 1:27.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Some translate the last word angel, but in my opinion erroneously: for עין, gnin, properly signifies color, and I have already refuted that error in the first chapter. I am not clear as to what color it was, hence I follow the received opinion that, it was like amber. Now the Prophet says, he saw a likeness, or image composed of two parts; for from the loins downward it was like fire, but upwards it was brightness. By the word דמות, demoth, I do not doubt that he means the image of a man. God, therefore, appeared to his servant under some image; nor is the human figure out of place, because if it had been any other figure without doubt the Prophet had been silent. But we have already seen that God had put on the human form, and so represented himself in the person of his only begotten Son, as we have said, and shall see again in the tenth chapter. This, therefore, is the likeness of which the Prophet speaks, but he uses this word on purpose, that we may know that it was not a true and solid and substantial thing called body. As to the Prophet’s beholding a figure or likeness, this took place only in a bare vision, not that God then put on a body; and concerning this point also I have treated at length in the first chapter, and shortly I shall glance at it again. Now as to his saying, one part of the figure was fiery, but in another, the aspect of splendor, he seems here to express what the Jews ought to hope for, when at length they perceived God to be near, from whom they thought themselves very far off, since they so boldly despised his law and all the prophecies. As to the splendor, God’s majesty and incomprehensible glory is signified. For if brightness blinds our eyes, what would happen if we endeavor to penetrate to that immense light of which the sun is only a little spark? Since, therefore, Ezekiel says, there was the likeness of splendor above his loins, he doubtless shows how formidable the majesty of God ought to be to us. For God dwells in light, but inaccessible, as the Apostle says: but below, says he, was the appearance of fire, namely, because he must not. wait till the Jews received any joy from the presence of God. (1 Timothy 6:16.) We know, indeed, that hypocrites always boast rashly in the name of God, as Amos reproves them, What is to you the day of the Lord? it is a day of darkness and not light. (Amos 5:18.) For they boast that God would be entreated in their miseries, and that he must assist them, because he had taken them under his protection. The Prophet refutes this arrogance, and says, that the day of the Lord would be darkness. So also in this place, God appeared in the form of fire towards the earth, that the Jews should tremble when they saw the vengeance of God lighted up to consume them. Therefore in the splendor God’s majesty was shown, which humbled the Prophet and all the pious, that they should receive the vision reverently; for in the fire God’s vengeance was shown, lest the Jews should make for themselves too wide a shield of the name of God, which they extended falsely and fallaciously.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) A likeness as the appearance of fire.—This is not, as often supposed, a reappearance of the vision of Ezekiel 1. That vision bursts again on the prophet after he has been carried in the spirit to the Temple at Jerusalem (Eze_8:4). This is not expressly described as a human form, but from the mention of the loins, and of “the form of an hand,” in Eze_8:3 it is implied that it was so. No further description is given, except that it was something bright and glorious like fire; and by the repetition of the words “likeness,” “appearance,” and “form of an hand,” the prophet here, as in Ezekiel 1, takes pains to show that it was only a vision, not an outward reality. It is also to be remembered that this and the subsequent vision occurred while the elders were sitting before the prophet. They saw nothing themselves, but must have witnessed his ecstasy, and thus have been prepared for his telling them at its close (Eze_11:25) “all the things that the Lord had showed” him. “The colour of amber” is the same as in Eze_1:4, where see Note.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. as the appearance of fire] More naturally, the appearance of a man, as LXX., cf. ch. Eze_1:26-27, “the appearance of a man” (a different word, however), where the description is the same, viz. fire from the loins downwards and amber from the loins upwards. The prophet speaks with reverential vagueness of God—“a likeness as the appearance of a man,” and “he put forth the likeness of a hand.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And then one beheld, and lo a likeness as the appearance of fire,.... The Septuagint and Arabic versions render it, "behold the likeness of a man"; reading "a man", for "fire"; but without supposing such a reading, for which there is no foundation, this likeness may very well be understood of the likeness of a man; since mention is made of his joins in the next clause, and of his hand in Eze 8:3; and the description agrees with the appearance of a man in Eze 1:26; it was usual for the Son of God, who doubtless is here meant, to appear in a human form; and so Junius and Tremellius supply the words,

"and lo a likeness "of a man", as in the appearance of fire:''

it was the form of a fiery man that was seen, as he is further described:

from the appearance of his loins, even downward, fire; his lower parts, thighs, legs, and feet; expressive either of the light of grace communicated from Christ to his people; or of his fervent love towards them, or flaming zeal for God and his house; or rather of his wrath against an idolatrous people; see Rev 1:15; a like description is in Eze 1:27;

and from his loins, even upward, as the appearance of brightness; his upper parts, back, belly, breast, shoulders, arms, head, &c. which may denote his incomprehensible majesty and glory; his glory being the glory of the only begotten, the brightness of his Father's glory, and the express image of his person. The Targum renders both the one and the other part of the description thus,

"and I saw, and twelve a likeness as the look of fire, the look of glory, which the eye cannot see, nor is it possible to look upon it; and beneath the look of fire, and the look of glory, which the eye cannot behold, nor is it possible to contemplate it; and above, as the look of brightness:''

as the colour of amber: or "chasmal": which some take to be the name of an angel. The Syriac version is, "as the look of God"; See Gill on Eze 1:4; and See Gill on Eze 1:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The appearance of fire - In margin reference, seen as the appearance of a man enthroned upon the cherubim. Here He stands apart from the throne revealing Himself to His servant. Compare Dan 3:25 note.

Amber - See the margin reference note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Likeness. Septuagint add, "of a man," as it had appeared [in] chap. i. 27.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A likeness of a man; that man whom he had seen upon the throne, i.e. of Christ.

The appearance of fire: see Eze 1:26-28. This fire denotes the wrath of God against Jerusalem, and it is observed it was fire downward, wrath already coming down upon the Jews.

The appearance of brightness, to signify the majesty and glory of Christ. See more Eze 1:27.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. As the appearance of fire — Literally, as the appearance of a man (Eze_1:26). The Hebrew words for “man” and “fire” are very nearly alike and have been mistaken here by some copyist. Here again we notice how guardedly the prophet speaks. He does not dare to say that he saw a man possessing Jehovah’s glory (see notes Eze_1:26-27), but he sees a “likeness as the appearance of a man,” who had the “appearance of brightness” and put forth the “likeness of a hand,” etc. This is evidently the same One formerly mentioned as the appearance of “a man upon the throne.” Whether the throne chariot accompanies him now is not stated.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I beheld, and lo a likeness, etc. The vision opens with a theophany like that of ch. 1.; but here, as there, Ezekiel uses the word which emphasizes the fact that what he had seen was but a "likeness" of the ineffable glory, an image of the Unseen. (For "amber," see Eze_1:4, Eze_1:27) In this case we note the absence of the cherubic figures. It is simply the "appearance of tile likeness of the glory of Jehovah," seen now in the glow of fire, without the milder, more hopeful brightness of the rainbow. (Eze_1:28)

Ver. 2. A revelation of fire.

The prophet is visited with a series of new visions under fresh circumstances. No longer walking among the weeping captives by the waters of Babylon, or standing in solitude upon the great plain, Ezekiel is now in his own house receiving a deputation of Jewish leading men, who have evidently bees impressed by his earlier prophecies, and who have come to consult him on the condition and prospects of his nation, when he is seized with an inspired rapture. The house and the visitors melt away from his consciousness, and there in the very presence of these waiting and astonished guests the prophet"s eyes are opened to a vision of God, and he is carried in imagination to scenes of sin and shame in the temple at Jerusalem. Was ever there a more unlikely time and setting of revelation? Truly the Spirit breatheth where it listeth. God may visit a soul in company as well as in solitude, in the home as well as in the temple or in the seclusion of nature. He, is ever present. The only question in When and how will the veil be lifted?

I A VISION OF GOD. It is evidently a Divine appearance, a theophany, that is here portrayed. Not that man at any time can see God with the outward eye, for flesh cannot see spirit. But in vision and representative form God now manifests himself to Ezekiel.

1. The vision of God precedes the revelation of truth. It was usual for this great seer of visions, Ezekiel, to have a new series of revelations opened by some overwhelming manifestation of God"s presence. The same occurred with St. John"s visions in the Apocalypse. We must know God before we can understand Divine truth. The vision of God in the soul must come first. Then truth can be seen in his light.

2. The vision of God precedes the revelation of man. Ezekiel is about to see awful sights of sin. He must first behold the pure fire of God"s presence. We cannot know man till we see him in the light of God. The Bible that gives us our highest knowledge of God also gives us our deepest insight into man. Vague ideas of God lead to light thoughts of sin. When about to visit the haunts of wickedness, the Christian should first come into communion with God. This will help him to see the horror of sin, to keep himself from contamination, and to feel the right commiseration for the fallen.

II A VISION OF FIRE. The Divine manifestation seems to have been in a human shape, but in one of fire burning flames below, brilliant radiance above.

1. The fire below suggests wrath against sin. "Our God is a consuming. (Heb_12:29) Christ came to baptize with fire, and to burn up the chaff with unquenchable fire. (Mat_3:11, Mat_3:12) There is a righteous indignation against sin, the lack of which would mean moral feebleness. God burns to consume all evil.

2. The brightness above suggests the supreme glory of God. The crowning characteristic of God is nut wrath. Above the fire is the serene radiance. There is terror in the holiness of God when this touches the sin of man. Yet God himself is supremely calm and beautiful. If we can rise from the flaming wrath about his feet, and behold the beauty of his countenance, we shall see on it the expression of eternal goodness.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A likeness - Of a man; the man whom he had seen upon the throne. Fire - This fire might denote the wrath of God against Jerusalem.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

from the appearance of its loins, etc. It is forbidden to reflect on this verse.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.