Welcome to a reading of Calvin's Commentary on Ezekiel. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalog, containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs, and much more. at great discounts or on the web at www.puretandownloads.com. Also please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the Apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all light literature, but study as much as possible sound theological works, especially the Puritanic writers, and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of Calvin's commentary on Ezekiel, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ. For he is the way, the truth, and the life, and no man cometh unto the Father, but by him. John 14, verse 6. I'm reading from page 73, lecture third. We now see why the prophet says each animal walked onwards, or in the direction of his face. I simply interpret it in a straight course so that neither wandered nor declined to either right hand or the left. For those who turn the face on one side or the other often stumble and thus decline from the right way. There was therefore such a tension in the animals that they always kept their object in view and never bent from their fixed purpose. Hence we see that a fixed, And as we say, inflexible rule in divine actions is here commended. Men often change their places and fluctuate, and when they have any purpose, if a different thought strikes them, they are carried back again as if they had forgotten themselves. But God wishes to show that his actions are so arranged that they have nothing in them either crooked or erroneous. For we have said that angels are represented by these living creatures, and on the image of angels the government of the whole world is signified, because it must be held that they are, as it were, the hands of God, since he used them in obedience to his will. Verse 10 As for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side, and therefore had the face of an ox on the left side, therefore also had the face of an eagle. He now comes down to the faces, or countenances, of the living creatures themselves. The face is probably used with reference to the whole body, but the prophet only means the countenance. He says, therefore, that there was on the right, as it were, the face of a man and of a lion, and on the left the face of an ox and of an eagle. We explained yesterday why four heads and as many faces are ascribed to the angels of God, because so great was the dullness of the people that they did not acknowledge the providence of God over all parts of the world. For we know that they were so intoxicated with foolish confidence that they wished to hold God shut up, as it were, within a prison, for their temple was, as it were, God's prison. Hence the prophet shows how the providence of God shines over other parts of the world. But since there is vigour in animals, so for brevity's sake he puts four remarkable species of animals. Yet one question remains, and that a difficult one, for in chapter 10.14 he puts a cherub for an ox. Some think, or at least reply, that it appeared at a distance the face of an ox, but nearer it was that of a cherub. All see that this is a sophistry, and because they cannot otherwise escape the difficulty, they have imagined that fiction which has no firmness in it. Others think that the cherub and ox are identical, but this may be refuted from many places, for cherubim have not the heads of oxen, as all very well know. I therefore have no doubt there was some difference in the second vision, when God appeared to his own prophet in the temple. It is called the same vision on account of the likeness, but it does not follow that all particulars were exactly the same. Nor ought this conjecture to be rejected, because when God made himself known, to his servant in Chaldea. As I said before, he wished to reprove the sloth of the people by this multi-form image. But when he appeared a second time in the temple, there was something more divine. Hence, therefore, the variety, because each animal then bore the face of a cherub instead of that of an ox. Therefore, besides the stature of the whole body, there was a remarkable feature whence the Prophet could more easily and familiarly recognise these living creatures to be cherubim or angels. This reason also seems to explain why God showed to his Prophet a form which approached more nearly to that of the sanctuary and to cherubim who surrounded the Ark. Besides, some think that the heads were so arranged that the man's head should look towards the east and the opposite head towards the west. But it's scarcely to be doubted that the four faces had the same aspect and turned their eyes in the same direction, there being on the right the two forms which we have mentioned of a man and a lion, and on the left those of an ox and an eagle. Afterwards follows Verse 11 Thus were their faces, and their wings were stretched upwards. Two wings of every one were joined one to another, and two covered their bodies. He says that the faces as well as the wings were extended, because the four faces proceeded from one body. Here then the Prophet says that they were not united together so that a fourfold form could be seen on one head. There was the form of a man, and then that of a lion, as in one glass various forms sometimes appear, but each answers to its own original. So also the reader might mistake here as if different faces belonged to the same head. Hence the Prophet says that they were stretched forth or divided from above. Here he points out a diversity of heads, and as to the wings, he says they were extended, and at the same time shows the manner, that is, two joined or bound together so that each animal was bound to its neighbour. The four living creatures were united by their wings, this the Prophet means, and as to the other wings, he says that they covered their bodies, and so we see some likeness between this vision and that vouchsafes to Isaiah, which he relates in his chapter 6. The reason why the wings were joined together upwards is sufficiently clear, because God has such different motions and so agitates the earth, that the things which seem to be conflicting are most in unison. The joining, then, was upwards, that is, with respect to God himself, because on earth there often appears dreadful confusion. and the works of God, as far as we can understand them, appear mutually discordant. But whoever raises his eyes to heaven will see the greatest harmony between those things which have the appearance of opposition below, that is, as long as we remain upon earth, and in the present state of the world. And they went, every one, straight forward. Whither the spirit was to go, they went. They turn not when they went. Here the Prophet repeats that the movement of the living creatures was in each case directed towards or in the direction of its face. And he will say the same again. Nor is his repetition superfluous, since, as we said yesterday and must repeat again, mankind can scarcely be endued to ascribe glory to the wisdom of God. For we are so stupid that we think that God mingles all things inconsiderately, as if he were in the dark, since therefore the actions of God appear to us distorted. It is needful to repeat this clause, that angels proceed straight forward, that is, are constrained to obedience. For the son who wishes to imitate his father and the servant his master, is often agitated and at a loss what to do. Since then something always appears confused in creatures. The Prophet diligently enforces that angels proceed in the direction of their face. That is, they tend at once to their goal, and decline neither to one side or the other. What he announces with regard to angels ought to be referred to God because his intention was not to extol angelic wisdom, but he sets them before us as God's ministers, that we may perceive here one of the fundamental principles of our faith, that is, that God so regulates his actions that nothing is with him either distorted or uncontrolled. He adds, Wheresoever there was spirit for proceeding, they proceeded. Spirit is here used in the sense of mind or will. We know that it is often put metaphorically for wind and also for the human soul, but here the will ought to be understood, and so the prophet alludes to that very motion by which angels are borne along when God uses their assistance. Since therefore the vigour and swiftness of angels is so great that they fly like the wind, The prophet seems to allude to this likeness. And what David says in the 104th psalm, God makes the winds his ministers, the apostle in the first chapter of the Hebrews aptly applies to the angels themselves. This analogy, then, will stand very well, that the angels proceeded wherever their will bore them, and yet by this word the prophet points out that secret motion by which God bends his angels as he pleases. In the meantime, he confirms what we have lately seen that angels are not rashly driven in every direction, but have a definite end, because God, who is the fountain of all wisdom, works through their means. He says again, they so proceed as not to return. That is, that they do not deviate from their course, for he afterwards says they do turn backwards. But it is easy to reconcile these statements, because it only signifies that their course was not abrupt. While therefore they are proceeding in one direction, they go forward until they finish their allotted space, and then they return like lightning. For God does not so fit his angels for one single work, and that they should rest ever afterwards, but daily, nay, every moment, he exercises them in obedience. Since then the angels are continually occupied, it is not wonderful that the Prophet says that they go and return, and yet not return, which is explained by their not receding until they have discharged their duty. Lastly, this vision has no other meaning than to inform the Prophet that God does not desert his works in the middle of their course, as he says in Psalm 13, verse 8. Since, therefore, in the works of God there is nothing unfinished or mutilated, the angels go forward and finish their allotted space to the goal, they afterwards return like lightning, as he will shortly say. It follows, as for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps. It went up and down among the living creatures, and the fire was bright, and out of the fire went forth lightning. As I said yesterday, something divine ought to shine forth in this vision. Because God set forth the face of a man and of an ox, of an eagle and of a lion, and in this he accommodates himself to the stupidity of the people, as I have said, and also to the capacity of the prophet, because as we are men we cannot penetrate beyond the sky. God therefore bore in mind his prophet, and all the pious, while at the same time he wished indirectly to reprove the people's sluggishness. At the same time, if the face of a man had not been different from common forms, the vision had not excited such admiration in the mind of the prophet. Hence something heavenly ought to be mixed with the earthly figures. This is the reason why the living creatures were like burning fire. Now we begin to understand what this difference means, as when God appeared to Moses, If there had been nothing wonderful in it, Moses would not have thought that he was called by God. But he acknowledged God in the bush, because he saw that the bush was on fire and yet not consumed. Exodus 3, verse 2 and 3. Then he began to be aroused and to reflect within himself that a divine vision was represented to him. The same is to be diligently observed in this place. and hence we gather how humanely, nay, indulgently God deals with us. For as, on his part, he sees how small is our comprehension, so he descends to us, hence the faces of the living creatures, the stature of their body, and what we have formerly mentioned. However, since he sees us torpid upon the ground and lying there as if we're idle, so he raises us up. This is the meaning of what Ezekiel now says. The appearance of the living creatures was like burning coals. And since coals taken out of the fire sometimes die out, he says the coals were burning. The prophet would, on necessity, be moved when he saw that the living creatures were not really such, that is, when he saw in the form of the animals something celestial and exceeding the standard of nature and even the senses of man, and this also is profitable to the rest of mankind. For when we read this vision we acknowledge what the prophet narrates to be so evident that God shines forth in it and does not suffer his prophet to doubt. Hence his teaching, which is marked by such certain proofs is better confirmed to us. In the meantime, it is desirable to impress upon the memory what we said yesterday, that there is something terrific in this vision, since the people were hardened against all threats, they even blows themselves. For God had already inflicted severe judgments, not only on the kingdom of Israel, but on the city itself, and the whole land of Judah. Even the captives were champing their bits and roaring, because driven into exile, and in the meantime those who remained in the city thought that they were treated nobly. Wherefore such was their security, that it was necessary to put terrors before them, as we shall see a little while afterwards. And it is also said the fire burned before God, where He not only wishes His own glory to be held by us, where he wishes to strike fear, as he did at the promulgation of the law, Exodus 19 and 20. And David, in the 18th Psalm, narrates that God appeared to him in this way when he was preserved by him, Psalm 18, verses 8-15. Doubtless he understands that God unfolded his formidable power against the unbelieving, So also in this place, he says the appearance of the living creatures was like fiery and burning coals, and then he adds another image, that they were like lamps, which some explain as firebrands or burnt wood, but another opinion more general and more approved by me. The Prophet now expresses the form of the fire more clearly, that the coals were like For lamps send out their brightness to a distance, and seem to scatter their rays in every direction, like the sun when it shines through the serene air. On the whole, the Prophet means that the fire was not obscure, but full of sparks, and shows that rays were diffused like lighted lamps. Afterwards he says they walked between the living creatures. The Prophet sees, as it were, a fiery form amidst the living creatures themselves. Thus God wished to show the vigor of His own Spirit in all actions, that we should not measure it in our manner, according to the depravity which is innate with us. For when we discourse concerning the works of God, we conceive what our reason comprehends, and we wish in some way to affix our minds an image of God. But God shows that when he works there is a wonderful vigour, as if fire were moving to and fro. Hence that vigour is incomprehensible to us. Afterwards, he says, the fire was bright and lightning issued from it. This would affect the Prophet's mind when he saw fire glittering in an unaccustomed manner. We know that fire is often bright, essentially when flame is added. But the Prophet here intends something very uncommon, as if he had said that the fire is not like that arising from lighted wood, but that it was resplendent. Whence we may readily collect that God here sets before us his visible glory, and for the same reason he says lightning issued from the fire. since lightning is mingled with the fire. But we know that lightning cannot be beheld without fear, for in a moment the air seems inflamed, just as if God would in some way or other absorb the world. Hence the appearance of lightning is always terrible to us. He was unwilling, indeed, that his prophet should be frightened, except as far as was needful to humble him. But as I stated at the beginning, this vision was not offered to the Prophet for his private use, but that it might be useful to the whole people. Meanwhile the Prophet, as he was but human, had need of this preparation that he might be humbled, for we always attribute something to pride which renders our senses obtuse, so as to be incapable of the glory of God. Therefore when God wishes to become familiar and known to us, He strips us of all pride and all security. Lastly, humility is the beginning of true intelligence. Now we understand why lightning issued from the fire. He afterwards confirms this. And the living creatures ran and returned as the appearance of a flash of lightning. Here the Prophet explains more clearly what would otherwise be obscure. He says that the living creatures ran and returned like lightning, by which words he doubtless signifies their amazing swiftness. For lightning, as Christ uses at comparison when he speaks of his own advent, Matthew 24, 27, goes forth from one part of the world and penetrates instantly to the opposite. Since then, the swiftness of lightning is so great that it reaches in a moment through the immensity of heaven For this reason, the Prophet says, the living creatures ran and returned like lightning, as if he had said, in whatever direction God wishes to impel them, they were ready to obey. As we have formerly said, angels are at hand to obey the commands of God. But we cannot comprehend the extreme swiftness of their course, unless by comparison of lightning. Now we see how well these two things agree. that they did not return until they had arrived, and as I have already said, at the goal, because although many hindrances occur, yet God breaks through them so that they never interrupt his actions. The devil indeed, by his obstacles, endeavours to compel God to recede. But here the Prophet shows that when God determines anything, the angels are ready to govern the world and that they have so much vigour in them that they go on constantly to the end as far as God inspires them with his own power. Afterwards it follows, Now I beheld the living creatures. Behold one wheel upon the earth by the living creatures and his four faces. Now the Prophet descends to the wheels which were joined to the living creatures. Each had a double wheel, as we shall see afterwards, that is, one wheel rolling upon another. The Prophet did not notice at one glance that the wheels stood near the living creatures, and this is occasioned by the magnitude of the vision, for although he was attentive, and God doubtless gave him understanding by his And although he was taken up, as it were, into heaven, yet inasmuch as he could not at once embrace so great a vision, he was convicted of infirmity. Then this wonderful secret was set before him, that he might attend to the whole spectacle with greater reverence. He says, therefore, when he had fixed his eyes upon the living creatures, immediately the wheels appeared. He uses indeed the singular number, but afterwards declares, there were four wheels. And now he removes all doubt. Behold, he says, one wheel. How one wheel? That's near each living creature at right angles at the face of each. We see then that there was a wheel to each animal. This is easily gathered from the prophet's words. I explained yesterday that Go, God meant to represent to his servant, and to us, by these wheels, namely, the changes which constantly occur in the world. For if we consider what the condition of the world is, we may correctly compare it to a sea, and even a tempestuous one. For as the sea is subject to opposite winds, and hence storms are excited, so also, since there is nothing firm, calm in the world, Its condition is a perpetual change like the turning of a wheel. The wheel stood near the angels, because the world is governed by the secret inspiration of God, when all things seem to roll round by a blind and rushed chance. Yet God has his servants who regulate all their motions, so that nothing is confused, nothing discomposed, This then is the reason why the wheels went forward and stood near the angels, as he immediately repeats again. Now follows verse 16. The appearance of the wheels and their work was like unto the colour of a barrel, and they four had one likeness, and their appearance and their work was as it were a wheel in the middle of a wheel. Now the prophet uses the plural number and says there were four wheels. He says the colour was like a precious stone. Jerome translates it sea, because the sea which looks towards Cilicia with respect to Judea is called Tharsis. But I know not why the colour of the sea or the sky took his fancy. But granting that, the word is not found simply for a bluish-green colour, for Tharsis is a precious stone, as we learn from Exodus chapter 28, 20, and many other places. The Greeks translated it chrysolite, for I know not whether correctly, nor does it much matter. We need only hold it to be a precious stone, whose colour was so exquisite that it attracted all eyes to itself. And so God wished, under the figure of wheels, to place before His prophet something earthly, but at the same time to raise his mind by its colour, because he would ascertain from this that they were not either common wheels, or wooden, or of any earthly material, but heavenly ones. The colour then was intended to draw off the Prophet's mind so that he might ascertain that heavenly secrets were laid open to him. Like the appearance of a precious stone, he says, afterwards, and they four had one likeness. This may indeed be referred to the living creatures, as some have conjectured, but I have no doubt that the Prophet here teaches that the wheels were so equal that there was no difference between them. Therefore their proportion in equality shows that in all God's works there is the greatest arrangement, not that this lies on the surface, for we should rather think that all things are involved in hurried confusion. But if we raise our senses above the world, it would doubtless be given us to acknowledge what the Prophet here describes, that is, that in all God's works the arrangement is so complete that no line could be better directed. God therefore, whilst he turns round the world, preserves an even course with respect to himself, so that what we call changes or revolutions have no inequality with respect to himself, but each is in harmony with all the others. At length he adds, their aspect and workmanship or form was as if each wheel were in the midst of a wheel, so that the bending of one wheel is across that of another. For it does not mean to say that one wheel was greater and another less, but that two wheels were so united that they were at right angles to one another. Now we may say why the wheels were double. I touched on it briefly yesterday, because God does not seem to hold on a direct course, but to have various changes, and as it were in contrary directions, as if the motion by which each creature is inspired were bigger was drawn in different ways. Therefore it is said one wheel was in the middle of another. Finally, here God represents to us, to the life, what experience teaches. For first the world is carried along just as the wheels run round. And that too, not simply, but with great variety, that God seems to send forth his impelling force, now to the right hand and now to the left, This, then, is as if two wheels were entangled together. But I cannot proceed further now, and must leave the rest till to-morrow. PRAYER Grant, O Almighty God, since thou wishest us to be subject to so many changes, that we cannot settle on earth with quiet minds. Grant, I pray thee, that being subject to so varying a condition we may seek our rest in heaven, and always aspire to behold Thy glory, so that what our eyes cannot discern may shine upon us from thence, and may we so acknowledge Thy hand and power in the government of the whole world, that we may repose upon Thy paternal care, till we arrive at the enjoyment of that happy rest, which has been acquired for us by the blood of thine only begotten Son. Amen. Lecture 4 Verse 17 When they went, they went upon their four sides, and they turned not when they went. What he had already explained he now repeats for the sake of confirmation, that they went upon their four sides, that is, each living creature proceeded straight forward. The words they turned not refer to their perseverance, not that they exceeded the appointed space, but because they went forward to their object without intermission. I touch but lightly now on what has been already sufficiently explained. 18. As for their rings, they were so high that they were dreadful, and their rings were full of eyes round about them four. What he says about the circumferences of the wheels may seem superfluous, but he refers to the second clause of the verse where he says that these circumferences were full of eyes. Here then he now treats about their height and terrible aspect. It signifies that the wheels were large, for being round their length and breadth is equal. When he says they were lofty, he doubtless signifies that they inspire terror by their very appearance, as he afterwards expresses it. The sum of the whole is that these wheels were not common ones, but they so exceeded the usual size that their magnitude was formidable. But all these things tend to impress the vision on the attention of the Prophet, because unless the Lord should, as it were, draw us violently to Himself, we should become torpid through sloth. The Prophet then required to be so variously affected, that as soon as he sees that no common vision is before him, he should apply all his faculties to its consideration. What he now says, that the circumferences of the wheels were full of eyes, signifies that all the wheels were not rashly, but considerately put in motion. If the eyes had been in other parts, they had not been useful. But since the wheels turned by means of their fellows, that is, their iron hoops, there the Prophet saw the eyes fixed. Now therefore we see in what manner God directs the world, in various ways, and yet nothing is done without reason and plan. By the eyes the prophet understands that providence which never wanders. He does not say that every wheel had two eyes, but that the circumferences were full of eyes, which expresses much more than if he had said they possessed eyes, which means that there was not the least motion in the wheels, and less arranged and governed with the utmost reason. And hence the error of those who think that years are intended by the entangled wheels is refuted. This idea they obtained, I suppose, from the Egyptians, for in their hieroglyphics the year is represented under the image of a serpent which being twisted round bites his own tail. It is indeed true that the continual series of time is so woven together that year draws year behind it, as Virgil also says in his second Georgic, the year returns into itself by its own footsteps. But this is altogether out of place here, where the prophet signifies that motions which seemed to us confused are yet connected, because God does nothing either rationally or inconsiderately Now therefore we comprehend the sense of this portion. And when the living creatures went, the wheels went by them. And when the living creatures were lifted up from the earth, the wheels were lifted up. By this verse the Prophet teaches that all the changes of the world depend on celestial motion. we have said that the living creatures represent to us angels, whom God inspires with a secret virtue, so that he works by means of their hands. Now therefore when he says that the wheels proceeded through a higher movement than their own, it follows that nothing happens by chance in the world, but that God, by his own incomprehensible wisdom, so directs all things, that nothing happens except by that secret instinct which is imperceptible to us. Therefore in this teaching of the Prophet, as in a glass, we ought to consider what is concealed from human comprehension. We see many things happen, and in the meantime we think the motions, which are so perplexed and modified, confused. But the Prophet meets this perverse imagination, and teaches that the wheels rest by themselves and are set in motion by a higher force, that is, as the living creatures or cherubim are moved, so the wheels are drawn along by their influence. Now therefore, because we perceive the meaning of the Holy Spirit, so the usefulness of the doctrine is to be noticed. When we see men planning so many things that they disturb the whole world, when we see many conspicuous deeds made, conspiracies made, and then all things necessary, action prepared, let us perceive that God governs all things, but in a secret manner which surpasses our senses. Also, when we see many things happen, as we think unseasonably, let us think that angels are discharging their duty, and that by their motion and inspiration, things in themselves, motionless, are borne along. The same may be said of other things. Winter, for example, maybe too mild or too rough. In that excess, let us consider what the Prophet teaches us here, that God so governs the order of the seasons that nothing happens unless by His inspiration. When therefore the living creatures went forward, the wheels near them also went forward. He says meaning that the living creatures were the rule by which the wheels directed their course. And when they were raised, he adds, the wheels were raised also. 20 Whithersoever the spirit was to go, they went, thither was their spirit to go. 21 And the wheels were lifted up over against them, for the spirit of the living creatures was in the wheels. Thus I arrange the clauses, for though others join the first clause with the second part of the verse, it is too forced. Therefore the Prophet repeats what he has said, though in is rather prolix. Afterwards he adds that the wheels were raised, taking the word generally for elevated, but not exactly as in the last verse and next verse. I now add the next verse. When those went, these went, and when those stood, these stood, and when those were lifted up from the earth, the wheels were lifted up over against them. the spirit of the living creature was in the wheels. He continues the same sentence, that the wheels were fixed, not that they fell but stood without motion, which we know to be unnatural. For a wheel cannot stand on any part of its rim, but will either fall on one side or the other, or will roll on. For the Prophet says that the wheels were immovable, whence it follows that their moving force was external to themselves. Afterwards he confirms the same by additional words. For as the living creatures and the wheel stood together, so they moved and were elevated together. Here the Prophet enlarges upon what he had just touched upon. For although the matter is obscure, yet this copiousness excites attention, and lead us to understand that the motion of the wheels is not uselessly transferred to the living creatures, and that the cause resides there. Because if this had been said briefly, it might have been transmitted carelessly, but since the Prophet so often asserts the motion of the wheels to be derived from the living creatures, hence it follows that all changes of things which are seen in the world had their origin from some external source, as I have formerly said. The reason, too, is repeated, that the spirit of the living creatures, or animals, was in the wheels. For here, as before, there is an alteration in the number. Though the Prophet understood the spirit of the living creatures to be in the wheels, yet the wheels do not comprehend anything, but receive as the moon obtains its brightness from the sun. So we perceive that the wheels are impelled, not that the intelligence of the living creatures has been transfused through the wheels. But God does not give mind and judgment to either winter or summer, to either peace or war, to either the calm or the storm, the pestilence or anything else. What then? Neither air, nor earth, nor sea have any vigour by themselves, Unless so far as God by his angels directs the earth to this use, or while he bends the minds of men in one direction or the other to either war or peace. Now therefore we clearly see the meaning of the spirit of the living creatures being in the wheels, that God transfuses his influence through angels, so that not even a sparrow falls to the earth without his foresight. As Christ says, Matthew 10 verse 29, Luke 12 verse 6. Therefore, whenever the confusion of our affairs urges us to despair, let us try to remember this sentiment, that the spirit of the living creatures is in the wheels. And truly, when we tremble in doubtful circumstances, what can we do but acquiesce in this doctrine that is, that the end of everything will be according to God's decree, because nothing is carried on without His permission, and that there is no motion, no agitation under the heavens, unless He has inspired it by His angels. Now it follows, verse 22, And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal stretched forth over the heads above. Now the Prophet states the principal thing in this vision, that God was seated on his throne, because if he had spoken only of wheels and living creatures, the vision had been partial, and therefore inefficient. But when he places God upon his own throne, we understand that angels, who inspire motion in other things, have neither vigour nor motion peculiar to themselves. On the whole, the Prophet here says that angels so move over all things that are done under heaven, that no proper motion ought to be ascribed to them. And why? Because God presides over them and governs their actions. This is the object of the latter part of the vision, which we are now going to explain. He says then, Above the heads of the living creatures was the likeness of a firmament. By these words he wishes gradually to draw us to God himself. And God also deals with his prophet, that he places different steps by which the prophet himself, according to his capacity, may gradually climb to an immense altitude. The prophet does not here speak concerning the throne of but only concerning the firmament. But when we raise our eyes upwards, God's glory appears nearer to us than it does on earth. True it is that it shines equally on all sides, but heaven has in itself greater excellence than the whole earth, and the nearer we approach to God, the more conspicuous to us becomes his image. For truly God there exercises his own power and wisdom much more clearly than on earth. How many wonders does the sun present to us? If we consider first the planets and next the stars, we shall be inspired a hundred times with admiration. Therefore, when the Prophet speaks of the firmament, he raises our thoughts so that they approach by degrees unto God. He saw, therefore, the likeness of the firmament. Had he simply seen the firmament, it would not have been a vision, for this is always visible. I know not why the Greeks used the word stereoma, nor why the Latins followed them, for the Hebrew word rechein has nothing like it or in affinity with it. Yet I use the received word. The heavens then, which are always visible, could not render the Prophet sufficiently attentive. But he saw the likeness of the firmament, which he noticed that it was not the mere sky, but a new form submitted to his eyes, as if God were bringing the Prophet himself into heaven with outstretched hand. Above the heads of the living creatures an expansion was spread out, Here another particle is used, nefi, signifying extended, for the word natal, nata, means to extend or stretch out. As the appearance of terrible crystal, he says, for the colour of crystal was in this sky which the prophet saw, but God added the terror, because as I have previously mentioned, on account of our sluggishness, God must put forth violence when he wishes to attach us entirely to himself. Above the heads of the living creatures themselves, he says, upwards, that is, that we may understand them to be subject to the sway of Almighty God, as we shall afterwards see. It follows, verse 23, And under the firmament were their wings straight, the one towards the other. Every one had two, which covered on this side and every one had two which covered on that side their bodies. There is some obscurity in the words, but it may be easily remarked if we remark the two ways of covering. For those wings which tended upwards covered the living creatures themselves, that is, their faces, but the other wings, which were joined to their bodies, covered the body itself. Some think that there is a repetition here, and say that the two wings which cover the face and those which cover the body are the same. But this seems to me absurd. I have no doubt but that what we saw before is repeated, namely that each living creature was covered with four wings, comprising the two which were raised upwards and the two which were so joined that each living creature was connected with another. There was one form of covering, but another was by letting the wings fall, which covered the whole body. On the whole, the Prophet adds nothing new, but impresses what he had said before. It follows, verse 24, And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech as the noise of an host, when they stood they let down their wings. When the Prophet says he heard the voice of wings, it is an explanation of his former teaching when he said that the wings followed the course of the living creatures and stood unless when they were drawn by the living creatures. This he now expresses more clearly by the word voice. We know that precepts are expressed by the voice, and this is the means of human intercourse, so that he who bears sway proclaims by the voice what he wishes to be done. Since therefore what we have previously said was obscure, that the wheels were moved by the living creatures, therefore the Prophet says there was a voice in the motion of the wings. He has said this before, and he now repeats that the living creatures sometimes rested and let fall their wings. When the wings were thus let fall, there was no motion in the wheels. But as the wheels obey the motions of the living creatures, he says the wings were vocal, not that the wheels were imbued with ears or could hear any commands, but the Prophet could not otherwise express what I have just said, that the heaven and earth are full of angelic motion, unless he said that in such motion there was something like a voice, as he said that whatever happens obeys God's will. By this obedience cannot be conceded unless a voice go before it. Now therefore we see the prophet weaving his own discourse and by new form of speech expressing and confirming what we formerly saw that the wheels were moved by the living creatures because in the wings themselves a voice was heard. He adds as it was as it were a voice of many almighty waters. We know that a great noise arises from the overflow of an impetuous river. Nothing is more terrible than its sound, for it is something like a crash which seemed to threaten the breaking up of the whole earth, and the vehemence of the Prophet now expresses. He adds a voice of God, It will be harsh to explain this of God himself, to whom although the phrase is often attributed, yet we know that it is done metaphorically. But there ought to be some external likeness which may show the Prophet what was not visible of itself. But that cannot suit the phrase, the voice of God, unless we understand it as in Psalm 29 verses 5, 6, 9 concerning thunder. The voice of God shakes the cedars and the mountains and makes the animals miscarry in the woods. Here David calls thunder the voice of God, but I know not whether this metaphor is suitable to the present place. Nor yet if we could take the word of God in another sense could it mean anything but thunder. Others translate sheddy, brave or violent which suits suitably well, unless a general form of speech is not sufficiently fitted to this place. For those images of things ought to be set before the mind of the prophet that tend to raise it upwards. Besides, if he had said simply, the voice of a strong or violent man, it would imply but little, so I dare not reject the meaning, thunder. And if this exposition is unsatisfactory to any one, Yet the meaning will still be a loud and terrible voice, because Scripture calls cedars and mountains, cedars and mountains of God on account of their superior excellence. Psalm 80 verse 11 and 36 verse 6. He says, When they walked, because there was no other motion, for he said that the wings of the animals were let fall while they stood. then it was not necessary for earthly things to be agitated, unless when the inspiration goes forward in the living creatures, that is the angels, he adds a voice of speech. Here Ezekiel proceeds further, asserting the voice to be articulate. True, inanimate things cannot hear a voice, but as have I said, he wished to represent the obedience in the wheels to be such, as if they had been taught and God had eloquently and articulately commanded what he wished to be done, and as if the wheels had spoken intelligibly, so that the wheels might not afterwards roll round rashly, but in accordance with the received command. He says, as it were, the voice of armies. And a simile is to be diligently noticed, because in an army, in consequence of the multitudes, One can scarcely notice another with a view of promoting union, and yet military discipline requires this. Therefore in camps there is great clamour and confusion, yet each accommodates himself to others, and so order is preserved. The Prophet therefore signifies that although infinitely numerous events meet together, yet nothing is left without guidance, because God governs all earthly motions with much better skill than a general, though endued with singular foresight, rules his army. We see, therefore, what the spirit intends by this part of the vision, when he compares the things that are carried on in the world to mighty forces. For he says that such reason was displayed amongst this multitude, that although their clamours are tumultuous, yet all things are mutually suited to each other. Again he says, When they stood, they let down their wings. This question may be asked, how can the living creatures rest when God is always at work? As also Christ says, My Father and I work even to this day. John 5.17 Since therefore the power of God is never at rest, what can the resting of the living creatures mean? For God works by angels as we have seen. If they God has his periods of repose, which is absurd. But when the prophet says they rested, he wishes to mark the variety of human events, for sometimes they are so tranquil that we think God is taking some repose and is completely at rest in heaven, not that he ever ceases, but because we do not perceive the agitations which plainly show his virtue to consist in motion and in action. Therefore the Prophet here wishes only to denote variety, not that we ought to imagine God to rest at any time, or His angels to repose, but because He does not always work in the same equable manner. Prayer Grant, Almighty God, that though we have wandered far from Thee, we may be taught by Thy Word, and hold on in right way of approach to thyself, and by faith contemplate what is otherwise hidden from us, and thus depend entirely on thee. May we so rely on thy providence as not to doubt our perfect safety while our life and salvation are in thy care, so that while tossed about by various storms we may remain quiet, until at length we enjoy that blessed and eternal rest which thou hast prepared for us in heaven, by Jesus Christ our Lord. Amen. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide, online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, mp3s, digital downloads and videos, please visit Still Waters Revival Books at PuritanDownloads.com. Stillwater's Revival Books also publishes The Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. 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