Upon the Throne

Chambers of His Imagery

Larry W. Walters

• Publisher: Christian Faith Publishing, Inc.
• Year: 2021
• Print ISBN: 9781098084448
• eBook ISBN: 9781098084455
• Topic: Theology & Religion
• Subtopic: Christian Theology

Centuries have come and gone since the Genesis account, and as time has moved further from God, mankind has moved further away from the Creator. Humanism and traditions have replaced the precepts, laws, and statutes that were handed down so that we might meet the standard of holiness expected by this Creator. In the passage of time, the very nature of this Creator has been obscured and veiled to those who would seek this divine presence. This inability to know the One True God has led to perversions of scripture, exegesis, doctrinal contrivances, and biblical conundrums. Legalism resulted in disobedience rather than acceptance of divine law as a response to the grace of God. Finally, man is no longer held accountable for his actions; "The devil made me do it!" is our defense.

Upon the Throne: Chambers of his Imagery seeks to reconnect us back to the One True God, exposing the nature of God and Satan and uncovers the ancient path which leads to the One True God.

The Throne Room of God

In our era, many articles are emerging detailing the diversity between men and women. Attempts are being made to reconcile these contrary entities into productive marital relationships. In times past, however, individuality was abandoned, and one covenant partner was destined to abandon her goals and dreams as she steps back into obscurity while she supports the dominant spouse’s objectives. It is within this intimate relationship that two contrary entities embark on a single life journey. Neither covenant partner should be expected to forego their ambitions or dreams. Individuality within the relationship should be nurtured and celebrated and an interdependence encouraged resulting in a solidarity of the two: creating unfathomable power of the two in a unified front.

A certain enmity exists between male and female, spirit and flesh, intellect and emotion, life and death, as well as good and evil. Everything perceived through the eyes of dynamic flux reconciles individuals as partners in one accord rather than foes remaining in opposition. As creatures created in the image of God, we, too, can benefit from intimacy within our relationships and solidarity can be realized therein manifesting unlimited power and equilibrium. One biblical passage reveals that:

Two are better than one: because they have a good reward for their labour. For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? and if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. (Eccles. [Kohelet] 4: 9–12]

Rabbi M. M. Schneerson once wrote:

You must learn to see things in terms of relationships, directions of movement, dynamic flux. You need a mind where opposites can co-exist without destroying one another which is essentially the mind of the human being.5

In Edward Chumney’s The Seven Festivals of Messiah, we learn that in the Bible, God required the wedding ceremony to be consummated under a wedding canopy known as a chuppah. Chumney explains that in

Exodus (Shemot)19:17, Moses (Moshe) brought forth the people out of the camp to meet G-d and they stood at the nether part of the mount. The word in Hebrew implies that the people stood underneath the mountain. This imagery gives the understanding that the mountain had become a chupah and Israel was standing underneath the mountain or under the chupah, the place where the wedding takes place.6

The chuppah signifies the union of the two into one new relationship. In the traditional Jewish marriage ceremony, as the bride approaches the chuppah (the canopy/cloud), the groom steps forward to meet her. She encircles or encompasses the groom, enveloping him in the train of her glory. This is the imagery John the Revelator employs regarding the throne room of God.7 Roundabout speaks of more than a circle around the throne but implies a sign of covenant. In Noah’s day, the sign of covenant was the rainbow. 8 The prophet Ezekiel goes into greater detail regarding his view of the throne room, saying:

And above the firmament that was over their heads was a likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man upon it.[] And the appearance of the bow that is the cloud in the day of rain so was the appearance of the brightness round about. (Ezek. 12:22–28)

“Round about the throne” in Hebrew signifies revolving or to turn, to encompass or go around something or someone.9 The book of Proverbs utilizes this primitive root word (caba) as a door turning on its hinges, opening and closing to reveal or conceal, allowing or forbidding entrance. It is often seen as the lids of the eye, which open and close around the eye. From his perspective Ezekiel speaks in terms of a woman encompassing “that man” who sits upon his throne. The precise meaning is brought out in the prophet Jeremiah’s writings as he concludes the following:

[For] the Lord hath created a new thing in the earth a woman shall compass a man. (Jer. 31:22)

The prophet Ezekiel is renowned for upbraiding Israel for having built in Jerusalem “eminent place[s] in the head of every way (Ezek. 16:24, 31, 39) depicting the arch of an eye vaulting above the doorways and streets. The condemnation as Ezekiel points out is that every imaginable idolatry and fornication was taking place. Every strange lover passed through the arch of the eye and enter the hallowed place, therein defiling the covenant relationship between Israel and Yahweh. This empowered the minister of Yahweh to settle and take aim against those who would quarrel against the covenant.

Contrary to popular belief, Holy Writ does indeed confirm the presence of a divine feminine counterpart who encompasses the throne and even goes on to identify her in the term of a rainbow or seven spirits of God which coincides with the seven colors of the solar spectrum within an emerald eye. Jeremiah10 does not deny the “Queen of Heaven,” but alternatively, the unsound practice in which idolatry inserted into worship is condemned. The Jewish men gave Jeremiah their reasoning for worshipping the Queen of Heaven. It was because when their kings, fathers, officials, and now themselves had worshipped her, they had plenty of food. They prospered and saw no disaster.11 Women especially worshipped the Queen of Heaven based on the belief that she would be blessed with fertility, prosperity, and safety.12 Not only had they made drink and cake offerings to her, but that in their focus on worshipping the Queen of Heaven, they sinned against Yahweh because they refused to obey his voice. They refused to walk in obedience to his laws, his statutes, and his commandments.13 I wonder if our current worship of the Holy Spirit will be counted as it were in Jeremiah’s day, refusal to obey Yahweh’s commandments, statutes, and laws? Our modern church era worships the Holy Spirit, seeking prosperity, safety, and the blessing, but they refuse to obey the laws of Torah. I am reminded of the prophet Isaiah, who tells us what Yahweh’s will is, saying:

Keep ye judgment; and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.14

Isaiah makes a point to address the stranger or Gentile, saying pointedly:

Also, the sons of the stranger, that join themselves to Yahweh. To serve him, and to love the name of Yahweh, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant: even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. The LORD GOD which gathereth the outcasts of Israel saith, Yet, will I gather others to him beside those that are gathered unto him.15

Yahweh Elohim makes it clear that it is the responsibility of even the Gentile nations, who have taken ahold of his covenant to keep his laws, sabbaths and statutes, not as a prerequisite for salvation but rather as a commanded means of obedience. Yet the modern church world wants, like ancient Israel, all the benefits, prosperity, and safety of the Holy Spirit but maintain a stiff-necked refusal to subject themselves in obedience to the laws, sabbaths, and statutes of Yahweh. False teachers continue to invite the lost into a covenant relationship with Yahweh, but they, in turn, promote disobedience to the laws and the breaking of all of Yahweh’s Sabbaths. I am reminded of Paul’s address to the church at Corinth with regard to the Lord’s supper. In the eleventh chapter, Paul condones the drink offering and the unleavened bread offering of the Sabbath Passover, but he gives us a dire warning that we should examine ourselves before we eat of that bread or drink of that cup.

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause, many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the LORD, that we should not be condemned with the world.16

Many Bible teachers say it is no longer required to keep the Sabbath days of Yahweh, and they base that opinion on a misreading of Romans chapter 14. What they fail to focus on is verse 6, which says that he that regardeth the Day regardeth it to the Lord, and whoever does not regard that day does not regard it unto the Lord. Simply put, it you keep that day, you are keeping the Lord’s Day, if you do not then you are disregarding the Lord’s Day. I wonder if (in light of Isaiah 56) we expect to be gathered to the holy mountain of the Lord, although we maintain our disobedience and refusal to keep the sabbaths of God’s covenant? The Bible answers that with a resounding no! In fact, to the Romans, Paul writes:

Know ye not, brethren, (for I speak to them that know the Law, how that the Law hath dominion over a man as long as he liveth?17

We seem to have no problem receiving Yahweh’s lordship, but we currently refuse his kingship. The church wants to be saved, but she wants to remain under her own autonomous rule, and she rejects God’s Law.

As we go back and continue to examine the throne room of Yahweh and Ezekiel’s vision along with John the Revelator’s vision, we find some interesting facts. The iris is the colored part of the eye which encircles the pupil. It is the responsibility of the iris to control the amount of light which reaches the retina. As the light rays enter the pupil, they are either absorbed by the tissue inside the eye or absorbed after diffused reflections within the eye that mostly miss exiting the narrow pupil. When there is less light, the iris opens the pupil to let in more light. In Greek mythology, Iris was the goddess personified as a rainbow. The pupil is the dark central opening of the iris of the eye. The pupil or apple of the eye in Hebrew is called the iyshown, the “little man of the eye.” He who sits upon the throne is the little man of the eye. “Iyshown” comes from the Hebrew word Iysh, a man or husband. This emphasis in Genesis18 distinguishes male from female: “therefore shall a man (Iysh) leave his father and mother and shall cleave,” glue, or fuse into one new entity with his wife. Iysh as used in the context of marriage depicts one who is responsible for a wife19 as she is revered by her husband. This is the context for which Hosea writes:

And it shall be at that day, saith the Lord (Yahweh) that thou shalt call me Ishi; and shalt call my name no more Baali and in that day will I make a covenant and I will betroth thee unto me in faithfulness: and thou shalt know the Lord (Yahweh) and I will say to them which are not my people [Lo ammi], Thou art my people [ammi], and they shall say, “thou are my God. (Hosea 2:16, 18a; 19–23b)

Have we ever given thought as to why in the beginning Elohim said, “Let us make man in our image” or “the man has become as one of us”? The word image in Hebrew is likeness, as to indicate a resemblance of the original, such as a copy. Why is it that Elohim has found it so necessary for his creation to develop a unified marital relationship between man and woman? What is it that makes this union comparable to the image of Elohim? Why, is there a dual gender termination added implying genders which naturally occur in pairs being applied to God?

Anchored within the midst of the Decalogue (Exod. 20:11–17, Deut. 5:1–21), we find the first commandment with promise (cf. Eph. 6:1–3). Toward the end of Deuteronomy’s chapter, the commandment with its promise appears again, but from current theological positions, it seems somewhat out of place. Consider the following:

Ye shall observe to do therefor...

Table of contents

• Chambers of His Imagery
• The Throne Room of God