Text -- Ezekiel 1:12-28 (NET)

1:12 Each moved straight ahead– wherever the spirit would go, they would go, without turning as they went. 1:13 In the middle of the living beings was something like burning coals of fire or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 1:14 The living beings moved backward and forward as quickly as flashes of lightning. 1:15 Then I looked, and I saw one wheel on the ground beside each of the four beings. 1:16 The appearance of the wheels and their construction was like gleaming jasper, and all four wheels looked alike. Their structure was like a wheel within a wheel. 1:17 When they moved they would go in any of the four directions they faced without turning as they moved. 1:18 Their rims were high and awesome, and the rims of all four wheels were full of eyes all around. 1:19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 1:20 Wherever the spirit would go, they would go, and the wheels would rise up beside them because the spirit of the living being was in the wheel. 1:21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel. 1:22 Over the heads of the living beings was something like a platform, glittering awesomely like ice, stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering its body. 1:24 When they moved, I heard the sound of their wings– it was like the sound of rushing waters, or the voice of the Almighty, or the tumult of an army. When they stood still, they lowered their wings. 1:25 Then there was a voice from above the platform over their heads when they stood still. 1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow like a fire enclosed all around from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw it, I threw myself face down, and I heard a voice speaking.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 1:12

Which way soever they went, each living creature had one face looking straight forward.

Wesley: Eze 1:12

The will, command, and breathing of the Spirit of God, both gave and guided their motions.

Wesley: Eze 1:12

Going is attributed here to the Spirit of God, by allusion, for he who is in every place cannot properly be said to go from or to any place.

Wesley: Eze 1:12

They looked not back, they turned not out of the way, they gave not over, 'till they had compleated their course.

Wesley: Eze 1:13

This fire stood not still, but as the Hebrew is, Made itself walk up and down. It moved itself, which is too much to ascribe to creatures: God only moved all these living creatures.

Wesley: Eze 1:14

They ran into the lower world, to do what was to be done there: and when they had done, returned as a flash of lightning, to the upper world, to the vision of God. Thus we should be in the affairs of this world: though we run into them we must not repose in them, but our souls must presently return like lightning, to God, their rest and center.

Wesley: Eze 1:15

By each of the living creatures stood one wheel, so that they were four in number, according to the number of living creatures.

Wesley: Eze 1:15

By this it appears, each wheel had its four faces. While he was contemplating the glory of the former vision, this other was presented to him: wherein the dispensations of providence are compared to the wheels of a machine, which all contribute to the regular motion of it. Providence orders, changes: sometimes one spoke of the wheel is uppermost, sometimes another.

Wesley: Eze 1:15

tree, is still regular and steady. And the wheel is said to be by the living creatures, who attend to direct its motion. For all inferior creatures are, and move, and act, as the Creator, by the ministration of angels directs and influences them: visible effects are managed and governed by invisible causes.

Wesley: Eze 1:16

All that was wrought, whether engraved or otherwise was of one colour.

Wesley: Eze 1:16

A sea green.

Wesley: Eze 1:16

The same for dimensions, colour, frame, and motion.

Wesley: Eze 1:16

It is probable, the wheels were framed so as to be an exact sphere, which is easily rolled to any side.

Wesley: Eze 1:17

The wheels.

Wesley: Eze 1:17

The wheels being supposed round every way as a globe, by an exact framing of two wheels one in the other; the four semi - circles which are in two whole wheels, may be well taken for these four sides on which these wheels move, and such a wheel will readily be turned to all points of the compass.

Wesley: Eze 1:17

They returned not 'till they came to their journey's end; nothing could divert them, or put them out of their course. So firm and sure are the methods, so unalterable and constant the purposes of God, and so invariable the obedience and observance of holy angels. So subject to the sovereign will of God are all second causes.

Wesley: Eze 1:18

The circumference of the wheels.

Wesley: Eze 1:18

Their very height imprest a fear on the beholder.

Wesley: Eze 1:18

Every one of the four wheels. How fitly do the wheels, their motion, their height, and eyes, signify the height, unsearchableness, wisdom, and vigilance of the Divine Providence.

Wesley: Eze 1:20

The Spirit of God. These angels in their ministry punctually observed both his impulse and conduct.

Wesley: Eze 1:20

The wheels, inferior agents and second causes.

Wesley: Eze 1:20

The wheels concurred with the spirit of the living creatures, so that there was an hearty accord between those superior and inferior causes.

Wesley: Eze 1:20

An undiscerned, yet divine, mighty, wise, and ever - living power, spirit, and being, actuated all, and governed all.

Wesley: Eze 1:21

The same wisdom, power, and holiness of God, the same will and counsel of his, that guides and governs the angels, does by them order and dispose all the motions of the creatures in this lower world.

Wesley: Eze 1:22

The appearance or resemblance.

Wesley: Eze 1:22

For splendor, purity, and solidity, all that was above these creatures and wheels was beautiful and very majestic, and 'tis therefore called terrible, because it impressed a veneration upon the mind of the beholders.

Wesley: Eze 1:23

Below at a great distance, stood these living creatures.

Wesley: Eze 1:23

Stretched forth, ready for motion.

Wesley: Eze 1:23

Each of the four had two other wings with which they covered their bodies.

Wesley: Eze 1:24

Thunder.

Wesley: Eze 1:24

The prophet heard the voice in an articulate manner.

Wesley: Eze 1:24

A tumultuous voice of men.

Wesley: Eze 1:24

Having done their office they present themselves before God, waiting for the commands of their Lord.

Wesley: Eze 1:26

Christ, God - man, who here appears as king and judge.

Wesley: Eze 1:27

In this colour does Christ appear against the rebellious Jews; he that would have visited them clothed with the garments of salvation, now puts on the garments of vengeance, expressed by such metaphors.

Wesley: Eze 1:27

Majesty, justice, and unstained holiness, shine round about him.

Wesley: Eze 1:28

A like appearance of Christ in a surrounding brightness, as of the rainbow you have, Rev 4:3. Mercy, and truth, and both according to covenant are about the throne of Christ.

Wesley: Eze 1:28

It was not the full glory of God, but such as the prophet might bear.

Wesley: Eze 1:28

With deep humility and reverence.

JFB: Eze 1:12

The same idea as in Eze 1:9. The repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim.

JFB: Eze 1:12

The secret impulse whereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the office assigned them.

JFB: Eze 1:13

Not tautology. "Likeness" expresses the general form; "appearance," the particular aspect.

JFB: Eze 1:13

Denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suffering. So in Isa 6:2, Isa 6:6, instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, for the message through his mouth was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter.

JFB: Eze 1:13

Torches. The fire emitted sparks and flashes of light, as torches do.

JFB: Eze 1:13

Expressing the marvellous vigor of God's Spirit, in all His movements never resting, never wearied.

JFB: Eze 1:13

Indicating the glory of God.

JFB: Eze 1:13

God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem.

JFB: Eze 1:14

Incessant, restless motion indicates the plenitude of life in these cherubim; so in Rev 4:8, "they rest not day or night" (Zec 4:10).

JFB: Eze 1:14

Rather, as distinct from "lightning" (Eze 1:13), "the meteor flash," or sheet lightning [FAIRBAIRN].

JFB: Eze 1:15

The "dreadful height" of the wheel (Eze 1:18) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, whithersoever the living creatures might advance (Eze 1:17). Thus each wheel was composed of two circles cutting one another at right angles, "one" only of which appeared to touch the ground ("upon the earth"), according to the direction the cherubim desired to move in.

JFB: Eze 1:15

Rather, "according to its four faces" or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides [FAIRBAIRN]. The four sides or semicircles of each composite wheel pointed, as the four faces of each of the living creatures, to the four quarters of heaven. HAVERNICK refers "his" or "its" to the wheels. The cherubim and their wings and wheels stood in contrast to the symbolical figures, somewhat similar, then existing in Chaldea, and found in the remains of Assyria. The latter, though derived from the original revelation by tradition, came by corruption to symbolize the astronomical zodiac, or the sun and celestial sphere, by a circle with wings or irradiations. But Ezekiel's cherubim rise above natural objects, the gods of the heathen, to the representation of the one true God, who made and continually upholds them.

JFB: Eze 1:16

Their form and the material of their work.

JFB: Eze 1:16

Rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest (Exo 28:20; Son 5:14; Dan 10:6).

JFB: Eze 1:16

The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.

JFB: Eze 1:17

Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others.

JFB: Eze 1:18

That is, felloes or circumferences of the wheels.

JFB: Eze 1:18

The multiplicity of eyes here in the wheels, and Eze 10:12, in the cherubim themselves, symbolizes the plenitude of intelligent life, the eye being the window through which "the spirit of the living creatures" in the wheels (Eze 1:20) looks forth (compare Zec 4:10). As the wheels signify the providence of God, so the eyes imply that He sees all the circumstances of each case, and does nothing by blind impulse.

JFB: Eze 1:19

Went beside them.

JFB: Eze 1:20

That is, their will was for going whithersoever the Spirit was for going.

JFB: Eze 1:20

Rather, beside or in conjunction with them.

JFB: Eze 1:20

Put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power.

JFB: Eze 1:21

Rather, "along with" [HENDERSON]; or, "beside" [FAIRBAIRN].

JFB: Eze 1:22

Rather, "above the heads" [FAIRBAIRN].

JFB: Eze 1:22

Glitter.

JFB: Eze 1:22

Dazzling the spectator by its brightness.

JFB: Eze 1:23

Erect [FAIRBAIRN], expanded upright.

JFB: Eze 1:23

Not, as it might seem, contradicting Eze 1:11. The two wings expanded upwards, though chiefly used for flying, yet up to the summit of the figure where they were parted from each other, covered the upper part of the body, while the other two wings covered the lower parts.

JFB: Eze 1:24

The thunder (Psa 29:3-4).

JFB: Eze 1:24

Rather, "the voice" or "sound of tumult," as in Jer 11:16. From an Arabic root, meaning the "impetuous rush of heavy rain."

JFB: Eze 1:24

(Isa 13:4; Dan 10:6).

JFB: Eze 1:25

While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication.

JFB: Eze 1:26

The Godhead appears in the likeness of enthroned humanity, as in Exo 24:10. Besides the "paved work of a sapphire stone, as it were the body of heaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Rev 19:11-16). The azure sapphire answers to the color of the sky. As others are called "sons of God," but He "the Son of God," so others are called "sons of man" (Eze 2:1, Eze 2:3), but He "the Son of man" (Mat 16:13), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of "the fulness of the Godhead" (Col 2:9). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as "a man."

JFB: Eze 1:27

"the glitter of chasmal" [FAIRBAIRN]. See on Eze 1:4; rather, "polished brass" [HENDERSON]. Messiah is described here as in Dan 10:5-6; Rev 1:14-15.

JFB: Eze 1:28

The symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days (Rev 4:3). "Like hanging out from the throne of the Eternal a fing of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the divine work should require a deluge of wrath, still the faithfulness of God would only shine forth the more brightly at last to the children of promise, in consequence of the tribulations needed to prepare for the ultimate good" [FAIRBAIRN]. (Isa 54:8-10).

JFB: Eze 1:28

The right attitude, spiritually, before we enter on any active work for God (Eze 2:2; Eze 3:23-24; Rev 1:17). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel; as was done afterwards in the opening vision of the Revelation of Saint John.

Clarke: Eze 1:12

They went every one straight forward - Not by progressive stepping, but by gliding

Clarke: Eze 1:12

Whither the spirit was to go - Whither that whirlwind blew, they went, being borne on by the wind, see Eze 1:4.

Clarke: Eze 1:13

Like burning coals of fire - The whole substance appeared to be of flame; and among them frequent coruscations of fire, like vibrating lamps, often emitting lightning, or rather sparks of fire, as we have seen struck out of strongly ignited iron in a forge. The flames might be something like what is called warring wheels in pyrotechny. They seemed to conflict together.

Clarke: Eze 1:14

The living creatures ran and returned - They had a circular movement; they were in rapid motion, but did not increase their distance from the spectator. So I think this should be understood.

Clarke: Eze 1:15

One wheel upon the earth - It seems at first view there were four wheels, one for each of the living creatures; that is, the creatures were compound, so were the wheels, for there was "a wheel in the middle of a wheel."And it is generally supposed that these wheels cut each other at right angles up and down: and this is the manner in which they are generally represented; but most probably the wheel within means merely the nave in which the spokes are inserted, in reference to the ring, rim, or periphery, where these spokes terminate from the center or nave. I do think this is what is meant by the wheel within a wheel; and I am the more inclined to this opinion, by some fine Chinese drawings now before me, where their deities are represented as walking upon wheels, the wheels themselves encompassed with fire. The wheel is simply by itself having a projecting axis; so of these it is said, "their appearance and their work was, as it were, a wheel within a wheel."There were either two peripheries or rims with their spokes, or the nave answered for the wheel within. I have examined models of what are called Ezekiel’ s wheels, which are designed to move equally in all directions: but I plainly saw that this was impossible; nor can any kind of complex wheel move in this way.

Clarke: Eze 1:18

As for their rings - The strakes which form the rim or periphery

Clarke: Eze 1:18

They were dreadful - They were exceedingly great in their diameter, so that it was tremendous to look from the part that touched the ground to that which was opposite above

Clarke: Eze 1:18

Were full of eyes - Does not this refer to the appearance of nails keeping on the spokes, or strakes or bands upon the rim?

Clarke: Eze 1:19

When the living creatures went, the wheels went - The wheels were attached to the living creatures, so that, in progress, they had the same motion.

Clarke: Eze 1:20

The spirit of the living creature was in the wheels - That is, the wheels were instinct with a vital spirit; the wheels were alive, they also were animals, or endued with animal life, as the creatures were that stood upon them. Here then is the chariot of Jehovah. There are four wheels, on each of which one of the compound animals stands; the four compound animals form the body of the chariot, their wings spread horizontally above, forming the canopy or covering of this chariot; on the top of which, or upon the extended wings of the four living creatures, was the throne, on which was the appearance of a man, Eze 1:26.

Clarke: Eze 1:22

The color of the terrible crystal - Like a crystal, well cut and well polished, with various faces, by which rays of light were refracted, assuming either a variety of prismatic colors, or an insufferably brilliant splendor. This seems to be the meaning of the terrible crystal. Newcome translates, fearful ice. The common translation is preferable.

Clarke: Eze 1:23

Every one had two, which covered on this side - While they employed two of their wings to form a foundation for the firmament to rest on, two other wings were let down to cover the lower part of their bodies: but this they did only when they stood, Eze 1:24.

Clarke: Eze 1:24

The noise of their wings - When the whirlwind drove the wheels, the wind rustling among the wings was like the noise of many waters; like a waterfall, or waters dashing continually against the rocks, or rushing down precipices

Clarke: Eze 1:24

As the voice of the Almighty - Like distant thunder; for this is termed the voice of God Psa 18:13; Exo 9:23, Exo 9:28, Exo 9:29; Exo 20:18.

Clarke: Eze 1:26

A sapphire - The pure oriental sapphire, a large well cut specimen of which is now before me, is one of the most beautiful and resplendent blues that can be conceived. I have sometimes seen the heavens assume this illustrious hue. The human form above this canopy is supposed to represent Him who, in the fullness of time, was manifested in the flesh.

Clarke: Eze 1:27

The color of amber - There are specimens of amber which are very pure and beautifully transparent. One which I now hold up to the light gives a most beautiful bright yellow color. Such a splendid appearance had the august Being who sat upon this throne from the reins upward; but from thence downward he had the appearance of fire, burning with a clear and brilliant flame. For farther particulars see the notes on Ezekiel 10 (note).

Clarke: Eze 1:28

As the appearance of the bow - Over the canopy on which this glorious personage sat there was a fine rainbow, which, from the description here, had all its colors vivid, distinct, and in perfection - red, orange, yellow, green, blue, indigo, and violet. In all this description we must understand every metal, every color, and every natural appearance, to be in their utmost perfection of shape, color, and splendor. "And this,"as above described, "was the appearance of the likeness of the glory of the Lord."Splendid and glorious as it was, it was only the "appearance of the likeness,"a faint representation of the real thing

I have endeavored to explain these appearances as correctly as possible; to show their forms, positions, colors, etc. But who can explain their meaning? We have conjectures in abundance; and can it be of any use to mankind to increase the number of those conjectures? I think not. I doubt whether the whole does not point out the state of the Jews, who were about to be subdued by Nebuchadnezzar, and carried into captivity. And I am inclined to think that the "living creatures, wheels, fires, whirlwinds,"etc., which are introduced here, point out, emblematically, the various means, sword, fire, pestilence, famine, etc., which were employed in their destruction; and that God appears in all this to show that Nebuchadnezzar is only his instrument to inflict all these calamities. What is in the following chapter appears to me to confirm this supposition. But we have the rainbow, the token of God’ s covenant, to show that though there should be a destruction of the city, temple, etc., and sore tribulation among the people, yet there should not be a total ruin; after a long captivity they should be restored. The rainbow is an illustrious token of mercy and love.

Calvin: Eze 1:12

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 this repetition superfluous, since, as we said yesterday and must repeat again, mankind can scarcely’ be induced 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, viz., 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 himself; 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, viz., 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 ³⁶ 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 vigor 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 104^th 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, viz., 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 Psa 138:8. Since, therefore, in the works of God, there is nothing unfinished or mutilated, the angels go forward, and finish their allotted space till the goal: they afterwards return like lightning, as he will shortly say. It follows: —

Calvin: Eze 1:13

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. (Exo 3:2.) Then he began to be aroused, and to reflect within himself, that a divine vision was presented to him. The same is to be diligently observed in this place. And hence we gather, how humanely, nay, how 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. Now, however, since he sees us torpid upon the ground, and lying there, as it were idle, so he raises us up: this is the meaning of what Ezekiel now says, viz., 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 of 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 ]s profitable to the rest of man.-kind. 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, nay, 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 beheld by us, but where he wishes to strike fear, as he did at the promulgation of the law. (Exo 19:20) And David, in the 18^th Psalm, narrates that God appeared to him in this way when he was preserved by him: (Psa 18:8 :) 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 is more general, and more approved by me. The Prophet now expresses the form of the fire more dearly, viz., that the coals were like lamps 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 in our minds an image of God. But God shows, that when he works there is a wonderful vigor, as if fire were moving to and fro. Hence that vigor 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, especially 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 Hence arises the splendor just mentioned, 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 familiarly 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.

Calvin: Eze 1:14

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 that comparison when he speaks of his own Advent — Mat 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 this comparison of lightning. Now we see how well these two things agree, that they did return and yet did not: they did not return until they had arrived, 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, endeavors 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 vigor in them, that they go on constantly to the end, as far as God inspires them with his own power. Afterwards it follows —

Calvin: Eze 1:15

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 Spirit, 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, says he, one wheel — how one wheel? thus, near each living creature, at right angles, at the face of each ³⁹ We see, then, that there was a wheel to each animal: this is easily gathered from the Prophet’s words. I explained yesterday what 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 or calm in the world, its condition is a perpetual change like the turning of a wheel. The wheels 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 rash 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 —

Calvin: Eze 1:16

Now the Prophet uses the plural number, and says, there were four wheels. He says, the color 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 color of the sea or the sky took his fancy. But granting that, the word is not found simply for a bluish-green color, for tharsis is a precious stone, as we learn from Exodus, Exo 28:20, and many other places. The Greeks translated it chrysolite, but I know not whether correctly, nor does it much matter. We need only hold it to be a precious stone, whose color 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 color, because he would ascertain from this that they were not either common wheels, or wooden, or of any earthly material, but heavenly ones. The color, 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 and equality shows that in all God’s work 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 will doubtless be given us to acknowledge what the Prophet here describes, viz.: 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 he 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 each other. Now, we may see why the wheels were double; I touched on it briefly yesterday — viz., 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 with vigor 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 such 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.

Calvin: Eze 1:17

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.

Calvin: Eze 1:18

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 felloes — 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 unless 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, front 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 seem to us confused are yet connected, because God does nothing either rashly or inconsiderately. Now, therefore, we comprehend the sense of this portion. He adds —

Calvin: Eze 1:19

By this verse the Prophet teaches, that all the changes of the world depend on celestial motion. For 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 multiplied, 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 conspiracies made, and then all things necessary for 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, may be too mild or too rough; in that excess, let us consider what the Prophet teaches here, viz.: 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 wear 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

Calvin: Eze 1:20

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 had said, though he is rather prolix. Afterwards he adds, that the wheels were raised, taking the word generally for elevated, but not exactly as in the last and next verse. I now add the next verse —

Calvin: Eze 1:21

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 wheels 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 leads 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 have 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 vigor, 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 had been transfused through the wheels. For 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 rigor 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, viz., that God transfuses his influence through angels, so that not even a sparrow falls to the earth without his foresight, as Christ says, (Mat 10:29; Luk 12:6.) 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 — viz., 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 —

Calvin: Eze 1:22

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 vigor nor motion peculiar to themselves. On the whole, the Prophet here says that angels so move 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 ⁴⁹ By these words he wishes gradually to draw us to God himself, and God also so 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 God, but only concerning the firmament. For 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 στερέωμα, nor why the Latins followed them: for the Hebrew word רקיע , rekiang, 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, whence 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 participle is used, נטוי , netvi, signifying “extended,” for the word נטה , neteh, means to extend or stretch out. As the appearance of terrible crystal, he says; for the color 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 —

Calvin: Eze 1:23

There is some obscurity in the words, but it may be easily removed 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. That 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 —

Calvin: Eze 1:24

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 had 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 endued with ears or could hear any commands. But the Prophet could not otherwise express what I have just said: viz., that 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. But this obedience cannot be conceived unless a voice go before it. Now therefore we see the Prophet weaving his own discourse, and by a new form of speech expressing and confirming what we formerly saw — that the wheels were mowed by the living creatures, because in the wings themselves a voice was heard, he adds, it was as it were a voice many or mighty waters We know that a great noise arises from the overflow of art impetuous river. Nothing is more terrible than its sound, for it is something like a crash which seems to threaten the breaking up of the whole earth, and this vehemence 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 Psa 29:5 , 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 שדי , shedi, brave or violent, which suits tolerably 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 terrific voice, because Scripture calls cedars and mountains, cedars and mountains of God, on account of their superior excellence. (Psa 80:11; Psa 36:6.)

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, the voice of speech Here Ezekiel proceeds further, asserting the voice to be articulate. True, inanimate things cannot hear a voice, but as I have 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; or as if the wheels had spoken intelligibly, so that the wheels might not afterwards roll round rashly, but in accordance with a received command. He says, as it were the voice of armies And the simile is to be diligently noticed, because in an army, in consequence of the multitude, one can scarcely notice another with the view of promoting union, and yet military discipline requires this. ⁵¹ Therefore, in camps there is great clamor 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 among this multitude, that although their clamors 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? (Joh 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 rest, 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.

Calvin: Eze 1:25

Is a former lecture we said, that the Prophet, while magnifying the glory of God, spoke of the firmament, because human minds cannot penetrate to so great a height, unless by degrees. On this account, the Prophet described to us the expansion of the heavens. He now adds, there was a likeness of a throne above the firmament, and the likeness of a man sat on the throne. He mentions the steps in order by saying, above the expansion was the throne, and above the thone a man For he repeats what he had formerly said about the expansion of the heavens. And as God consulted his infirmity, so he now accommodates his discourse to the measure of our capacity. It is worthy of observation that he says, he saw the likeness of an appearance. Hence we gather, that it was not the true heavens which he beheld, nor was it a throne formed of any material substance, nor was it a real and natural body of a man. This also the Prophet clearly expresses, lest any one should imagine that there is anything visible in God, and, like the fanatics, should suppose him to be corporeal; so from this passage any one might ignorantly collect, that God can be seen by the eye, confined within place and be seated as a man. Lest these imaginings should creep into men’s minds, the Prophet here testifies, that it was not a human body nor any material throne which he saw, but that these forms and appearances only were presented to him. Let not any one think that the Prophet is vainly prolix in matters sufficiently clear.

He says, above the expansion, which was above the head of the living creatures We have already explained why he treats of the heads of the living creatures — namely, because the former vision ought all to be referred to God himself. He now adds, the expansion, because we cannot ascend from the living creatures to God without some assistance. Hence the firmament is brought before us, so that we may arrive at the loftiness of God by degrees. The phrase, the likeness of a sapphire stone, is used to show that figures only were apparent to the Prophet: and this is the meaning of the likeness of a throne. For we know that heretics formerly disturbed the Church by their folly, who thought God to have a human form like ourselves, and also a throne on which he sits. Hence the Holy Spirit, that he may meet such comments, says, that the Prophet did not see a material throne, but only the likeness of one. But this is chiefly needful in mentioning the figure of a man: ‘for this and similar passages, having been erroneously explained by those who assigned a human form to the Almighty, have given occasion to the error that God is corporeal and circumscribed within a defined space, and they proceeded to that pitch of fury, that they rushed in troops and wished to stone all those who opposed their impiety. The Prophet, therefore, says here, that he saw, as it were, the likeness of a human appearance One noun ought to suffice, but because we are so prone to vague and erroneous opinions, he joins the word “appearance” to “likeness.” We see, then, that whatever the ancient heretics fabricated about the visible form of God is excluded by the clearest language.

It is now asked, Why God put on the form of a man in this vision as well as in other similar ones? I willingly embrace the opinion of those fathers who say that this is the prelude to that mystery which was afterwards displayed to the world, and which Paul magnificently extols when he exclaims —

“Great is this mystery — God is manifest in the flesh.”
(1Ti 3:16.)

The view of Jerome is harsh, who applies these words to the Father himself. For we know that the Father was never clad in human flesh. If he had simply said, that God is here represented, there would have been no absurdity; let all mention of persons be removed, and then it is true enough that the man seated on the throne was God. The Prophet also at the end of the chapter bears witness to this, when he says, this was the likeness of God’s glory, (Eze 1:28 :) for he uses the name Jehovah, by which the eternity and primary essence of God is expressed. It is quite tolerable that God should be represented by this figure, but what John says in his chapter 12 (Joh 12:41,) must be added, that when Isaiah saw God sitting on his throne, he saw the glory of Christ, and spoke concerning him. Hence what I have already cited from the ancients completely agrees with this, that as often as God appeared under the form of man, an obscure glimpse was afforded of the mystery which was at length manifested in the person of Christ. In the meantime we must entirely avoid the dreams of Servetus, who is easily refuted by the words of the Prophet. For he contends that this likeness was really a man, and then that Christ was a figurative Son, because God was visibly composed, as he said, of three uncreated elements.

These are most detestable blasphemies, and unworthy of refutation, yet because that impious blasphemer fascinated many vain persons, who suffered the deserved punishment of their foolish curiosity, it is useful just to touch on their errors in passing. He imagines, then, that Christ was the visible God from the creation of the world, and in this way he interprets him to be the image of God. He does not acknowledge the Father as a person, but says, the Father was the invisible God, but that Christ is both the Father’s image and also a person. He now says, he was composed of three uncreated elements. If he had said of three elements only, Christ had not been God, but he fancies for himself elements called into being which have their origin in the essence of God; these elements, he says, were so disposed as to have the form of man, so that he does not say that Christ appeared only in human form, but he says, that Christ was a man figured in that. divine essence. At length he says, that Christ was made man of the seed of Abraham, because to these three elements a fourth was added, which he allows to be created: so he says Christ was man, because he imagines a mass concocted in some confused manner out of that visible deity and of the seed of Abraham. Christ then, according to him, was man for a time, because that visible deity was mingled with flesh, he next adds, that the flesh of Christ was absorbed by the Deity; and so God was made man not by union but by confusion; and then he says, that the man was deified, and that Christ’s flesh became of the same essence with God: and hence, that he is no longer man. Hence he derides us, who teach that we cannot be partakers of Christ unless we ascend by faith into heaven, because he feigns his body to be everywhere and immense. How can this be? He is deified, says he, and hence retains no trace of human nature. We now see what monstrous things this impostor fabricated. But our Prophet dispels such clouds when he says — then appeared the likeness of the appearance of a man.

Daniel describes to us the throne of God more distinctly, who (Dan 7:9 and following) brings forward The Ancient of Days as wearing- the figure of a man. There God is placed on the highest summit: next Christ the Mediator is joined to him: and Daniel says he was brought to the Ancient of Days, because as Christ descends from the Father, so he was received into his glory, and now the greatest sway and power has been given to him, as we are there taught at length. But, with reference to this passage, it ought to suffice us, that the Prophet saw God only in the person of Christ, because what is said of the likeness of a man cannot be transferred to either the Father or the Spirit: for neither the Father nor the Spirit was. ever manifested in flesh, but God was manifested to us in flesh when Christ appeared, in whom resides the fullness of the Divinity. In Phi 2:7, Paul says that Christ was made in man’s likeness; and that in form and habit he appeared man, but in another sense: for he does not make a figurative Christ, nor does he treat professedly of the essence of Christ’s body, but he informs us, that such was his condition when he came down to us. He says, that he was humbled, so that he differed in nothing from the human species: and even the word μόρφη is used by Paul, which distinguishes essence from species. Now, therefore, we hold the view of Paul, who says, that Christ was found in fashion as a man, because he was outcast and despised in our flesh. But in this place the Holy Spirit teaches otherwise, viz., that Christ now appeared in the form of man, though not yet made man. If any one should now ask, whence this body was taken, the reply is at hand: the body was not created as to substance, but this form was created for the time. For God, as is well known, sometimes gives his angels bodies, which afterwards vanish away. But there was another reason for this vision, because Christ did not appear in the form of man, that he might taste food as the angels did, (Gen 19:2) but only that he might accommodate himself to the capacity of the Prophet.

The sum of the whole then is this: the likeness of body was only in appearance, as the Prophet says, but not in essence. Hence we collect, that when mention is made of God the whole essence is understood, which is common to the Son and the Holy Spirit with the Father: for under the name Jehovah it is absurd to understand Christ only. It follows, then, that the whole essence of God is here comprehended. At the same time, when the persons are mutually compared, the phrase, “in the form of man,” belongs solely to Christ. The whole Deity, then, appeared to his Prophet, and that too in the form of a man, but yet neither the Father nor the Holy Spirit appeared, because the persons begin to be considered when the peculiar property of Christ is shown forth. We are compelled to remark this, because fanatics now spread a new error, as if Christ and the Holy Spirit were distinct Deities from the Father. A certain impostor, named George Blandrata of Piedmont, once came among us under the character of a physician, and concealed his impiety as long as he could, but when he found himself detected he fled to Poland, and infected the whole of that region with his poison. He is unworthy of mention, but because he wished to acquire a name by his blasphemies, he has become, forsooth, as famous as he desired. Since, then, this error is widely circulated, and the whole of Poland is infected with this diabolical delirium, as I have said, those who are less exercised in Scripture ought to fortify themselves lest they fall into those snares. They imagine that Christ is indeed God, but not that God whom Moses and the Prophets celebrate; and although God is often mentioned in the Law and the Prophets, yet they restrict this to the Father alone: they allow, indeed, Christ to be God, but when pressed closer, they say that he is God in essence, ⁵³ to whom the Father has communicated his essence, as it were, by transfusion; so, according to these, he is only a fictitious God, because he is not the same God with the Father. They think their impiety is established as often as the Father is simply called God: but the solution is easy, that a comparison is then made between the Father and the Son. In Joh 3:0, God so loved the world that he gave his only begotten Son: true, the Father is here called God, but, on the other hand, the Son is added: so it is not to be wondered at that the original Deity is placed in the highest position. At other times, when there is no comparison between one person and another, then the whole Deity, which is common to Father, Son, and Holy Spirit, and is one and simple, is denoted. Lastly, when the persons do not come into consideration, there is no relation of one to the other, but when the persons are considered, then the mark of relation between them arises, so that the Father is put first, and then the Son and Holy Spirit, each in its own order.

I shall not collect the universal testimony of Scripture, because it is sufficient just to put the finger on these foul errors, lest any of the unskillful should be caught by such snares. When Paul says, (1Ti 3:16,) that God was manifest in the flesh, surely he does not speak of any secondary or adventitious essence. For the essence of God is one: therefore the whole Deity was manifest in the flesh, as also Christ says, I am in the Father and the Father in me; (Joh 14:10;) and in other places he teaches, that the whole fullness of Deity resides in Christ. Hence we collect, that the essence of God ought not to be torn, as if one part could be with Christ, and another with the Father. So that when John, in his Canonical Epistle, (1Jo 5:20,) says, that Christ is truly God: This is the true God, he says, and life eternal — surely the blasphemy will not be tolerated if men should say that the true God is any other than the Father. Concerning whom then can this be predicted, except the only God? If this is transferred from the Father he will cease to be God. If, therefore, Christ is truly God, it follows, that his essence is the same as the Father’s. So that when Paul says, that the Church was purchased with the blood of God, (Act 20:28,) surely the name of God is placed there simply and without addition. When that impostor restricts the name of God to the Father, how will this agree with the opinion of Paul? God, he says, redeemed the Church with his own blood: if this were so, we ought to understand that God of glory who was from eternity and whom Moses and the Prophets celebrate. Now therefore, we understand how Christ appeared as to person in human form, and yet the whole Deity appeared. That Christ appeared can be clearly shown from that twelfth chapter of John which I have quoted. (Joh 12:41.) That the whole Deity appeared both Isaiah and Ezekiel plainly testify. I saw Jehovah seated on his throne. (Isa 6:1.) Who is that Jehovah unless the God of Israel, concerning whom Moses formerly pronounced, Thy God, O Israel, is one God, (Deu 6:4.) How then does John transfer this to Christ? why, with regard to person. We see then how well all these things harmonize, because the whole Deity appeared in the perfection of his glow, and of his immense essence, and yet appeared in the person of Christ alone, because neither the Father nor the Spirit were ever clothed in human flesh.

I have dwelt a little longer on this doctrine, because there are many who are not versed in the writings of the Fathers, and cannot easily satisfy themselves, and these are knotty points; yet I have endeavored so to clear up a matter which seems obscure and perplexing, as shortly as possible, that any one of moderate capacity and judgment can easily understand what I have said. At the same time, I shall not proceed with what I could skillfully bring forward on the point;. Nothing is more useful in such matters than wisdom tempered with sobriety and discretion. God appeared under a visible form to his servant: could Ezekiel on that account do as scholastic theologians do — philosophize with subtility concerning God’s essence, and know no end or moderation in their dispute! by no means, but he restrained himself within fixed bounds. Paul was caught up even to the third heavens, (2Co 12:4,) but he says, that he heard unspeakable things which he was not permitted to explain. So, therefore, let us be content with sound doctrine, which can sufficiently fortify us against all the snares of the devil. For this reason he says, upon the throne was the likeness as of the appearance of a man upon it.

Calvin: Eze 1:27

By these words the Prophet signifies that God appeared so visible under the form of man that the splendor dazzled his eyes. For if the appearance of Christ was such that the Prophet could consider each part separately, as when I behold a man, I not only cast my eyes upon his form from head to foot, but I consider of what kind his eyes are, and also his sides, and what his stature is, whether tall or short.

When we look at men or trees, a glance is sufficient for distinguishing their several parts. But if we wish to cast our eyes upon the sun, they are immediately made dim, for the brightness of the sun is so great that it dazzles us. Then if our eyes cannot bear the light of the sun, how can the glance of our mind penetrate even to God, and comprehend the whole of his glory? This then is the Prophet’s object when he says, I saw as it were the color of amber. We have said that some interpreters understand an angel here, but in my judgment, their view is erroneous: hence I reject it, for I have no doubt that color is meant, and what sort of color. As to Jerome’s version, electrum, I leave it doubtful: as to his saying that it is more precious than gold and silver, this is foolish, because it is composed of both metals. But then its color was remarkable, because it not only attracted the eyes of the Prophet but dazzled them with its splendor, so that he acknowledged it as celestial and divine. Therefore he adds, there was as it were the appearance of fire within, which we have previously explained, and that, too, round about it The fire was apparent, so that the Prophet might understand that there were some marks of the glory of God; and at the same time, that he might perceive, as we shall see at last, this vision to be otherwise useless unless he restrained himself within due limits: because when the majesty of God meets us on the way, it can destroy the angels themselves. What therefore would become of us? But God suits himself to our capacities, so that visions should be useful to us only when we avoid pride and are not carried away by foolish and bold curiosity. He says then, the fire appeared upwards and downwards, that is above and below his loins, and the fire was brilliant round about Afterwards he adds —

Calvin: Eze 1:28

The Prophet now adds, that the likeness of a celestial bow was presented to him, which profane men call his, and imagine that she performs the commands of the gods, and especially of Juno. But Scripture calls it the bow of God, not because it was created after the Deluge, as many falsely suppose, but because God wished to stir up our hope with that symbol, as often as thick vapors cloud the heavens. For we seem as if drowned under those waters of the heavens. God therefore wished to meet our distrust, when he wished the bow in the heavens to be a testimony and pledge of his favor, because it is said by Moses, I will put my bow in the heavens. (Gen 9:13.) Now some distort this as if the bow was not in existence before: but there is no doubt that God wished to inscribe a testimony of his favor on a thing by no means in accordance with it, as he freely uses all creatures according to his will. The bow in the heavens is often a sign of continued rain, and seems as if it attracted the shower. Since then its very aspect may cause terror, God says in opposition to this feeling, as often as the bow appears, it is clearly determined that. the earth is now safe from a deluge. But the opinion of those who consider it in this place a testimony of favor does not seem to me proved, for the whole vision is opposed to it. This is indeed plausible that a bow appeared because God now wished to show himself propitious to his servant, just as they interpret that verse in the fourth chapter of Revelations, (Rev 4:3,) when John saw the throne of God surrounded by a bow, because God was reconciled to the world by Christ. As far as this passage is concerned, I do not dispute it, but to interpret it so here would be altogether out of place, because the whole of this vision was formidable, as I said at the beginning. Thus to mingle contrary things would pervert the whole order of the vision.

What, then, is the object of this bow in the heavens? We have said that heaven appeared to the Prophet as he ascended by degrees to comprehend the glory of God, because the marks of deity are more conspicuous in heaven than on earth. For if we look back upon what we have formerly explained, God is never without witness, as Paul says, (Act 14:17,) but yet his majesty shines clearer in the heavens. But when the bow appears, a new reason occurs for magnifying the glory of God. For in the bow we have the image of deity more clearly expressed, whilst we reflect on the magnificent workmanship of heaven, and whilst we turn our eyes round to all the stars and planets. In this way, I allow, God compels us to admire his glory, but the bow presents an addition not to be despised, as if God would add something to the; bare aspect of heaven. Now therefore we see why the Prophet saw a celestial bow, — that he might be more and more affected when God presented such signal appearances to his view, and that he might be more induced to contemplate his glory. Hence what interpreters bring forward about a symbol of reconciliation is altogether out of place.

I saw, says he, the form of a bow which is placed, or which is in the cloud on a rainy day. If any one should ask if those colors are without substance, it is certain that colors arise from the rays of the sun on a hollow cloud, as philosophers teach. Therefore when the Prophet says, a bow appears on a rainy day, he simply means, exists or appears in the midst; not that the colors have any substance, as I have just said, but the rays of the sun, whilst they are mutually reflected on the hollow cloud, occasion the manifold variety. Afterwards he adds again, like the appearance of brightness round about Again the Prophet confesses that his eyes were blinded, because he could not bear such great splendor. And God manifests himself familiarly to all his servants, yet so as not to foster our curiosity, to which mankind are ‘far too inclined. God then wished to manifest himself as far as it was useful, but not so far as the desire of mankind — which is always immoderate — would carry them. Since mankind so eagerly strain themselves that they easily become weakened, we must remark what the Prophet inculcates a second time, namely, that the appearance of brightness was seen round about Of what sort, then, was that brightness? Why, such as to blind the Prophet’s eyes, and to render him conscious of his weakness, so that he should not desire to know more than was lawful, but submit himself humbly to God.

At length he says, this was a vision of the likeness of the glory of Jehovah, and by these words confirms what I have said before, that the glory, of God was so beheld by the Prophet, that God did not appear as he really is, but as far as he can be beheld by mortal man. For if the angels tremble at God’s glory, if they vail themselves with their wings, what should we do who creep upon this earth? We must hold, then, that as often as the Prophets and holy fathers saw God, they saw as it were the likeness or aspect of the glory of God, but not the glory itself, for they were not fit for it; for this would be to measure with the palm of our hands a hundred thousand heavens, and earths, and worlds. For God is infinite; and when the heaven of heavens cannot contain him, how can our minds comprehend him? But although God has never appeared in his immeasurable glory, and has never manifested himself as he really exists, yet we must nevertheless hold that he has so appeared as to leave no doubt in the minds of his servants as to their knowing that they have seen God. And this is the purport of those phrases which sometimes appear difficult. I have seen God face to face, says Jacob. (Gen 32:30.) But was he so foolish as to think that he saw God like a mortal? by no means; but that appearance convinced him of its certainty, as if he had said that no specter by which he could be deceived was presented to his view; for the devil deludes us unless we are attentive and cautious. Therefore Jacob here distinguishes the vision which he enjoyed from all prodigies in which profane nations delighted. Familiar knowledge, then, is the meaning of seeing face to face. At the same time, as I have said, God never gave the Fathers a sight of himself except according to their capacity. He always had respect to their faculties, and this is the meaning of the phrase, this was a vision of the splendor of Jehovah’s glory. Since, then, it is certain that Christ was beheld by him, he is Jehovah, that is, Eternal God; and although he is distinct from the person of the Father, yet he is entirely God, for the Father is in him: for the essence cannot be divided without impiety, although the persons must be distinguished. The rest I shall put off till tomorrow.

Defender: Eze 1:20

A bizarre modern interpretation of the cherubim has been to identify them with flying saucers, or alien spacecraft of some kind. The cherubim, however, are living spirits, always associated directly with the presence of the Creator of heaven and earth; they are mighty angels, probably the highest of the angelic hierarchy."

Defender: Eze 1:22

"Firmament" (Hebrew raqia) is defined by God as "heaven" (Gen 1:8); the word basically means "expanse," although some critics have tried to argue that it implies a "firm" boundary of some kind. In modern scientific terminology, it could well be translated simply "space." Thus there are three "firmaments" or "heavens" mentioned in the Bible, atmospheric space (Gen 1:20), stellar space (Gen 1:17), and the third heaven (2Co 12:2), where God's throne is. This third heaven is the particular firmament of this passage."

Defender: Eze 1:26

The divine throne was above the "space" above the cherubim, and there God - who cannot be seen in His fulness by mortal man - allowed Himself to be seen, not as a man but in "the likeness as the appearance of a man," in order to convey his Word to Ezekiel, the young priest/prophet."

Defender: Eze 1:28

The rainbow is mentioned in only four circumstances in Scripture, all associated with God exercising mercy in a time of great judgment. The first is after the Flood (Gen 9:13), the others at the beginning and middle of the coming period of great tribulation (Rev 4:3; Rev 10:1).

Defender: Eze 1:28

Even though God was not seen in His full glory (1Ti 6:16), Ezekiel could only fall upon his face when he saw "the appearance of the likeness" of His glory. Thus also did Job react, and Daniel, and John (Job 42:6; Dan 10:8; Rev 1:17)."

TSK: Eze 1:12

they went every : Eze 1:9, Eze 1:17, Eze 10:22

whither : Eze 1:20,Eze 1:21; Heb 1:14

TSK: Eze 1:13

Eze 1:7; Gen 15:17; Psa 104:4; Dan 10:5, Dan 10:6; Mat 28:3; Rev 4:5, Rev 10:1, Rev 18:1

TSK: Eze 1:14

Psa 147:15; Dan 9:21; Zec 2:3, Zec 2:4, Zec 4:10; Mat 24:27, Mat 24:31; Mar 13:27

TSK: Eze 1:15

one : Eze 1:19-21, Eze 10:9, Eze 10:13-17; Dan 7:9

with : Eze 1:6; Rev 4:7

TSK: Eze 1:16

the colour : Eze 10:9; Exo 39:13; Dan 10:6

a wheel : Eze 10:10; Job 9:10; Psa 36:6, Psa 40:5; Rom 11:33; Eph 3:10

TSK: Eze 1:17

and : Eze 1:9, Eze 1:12, 10:1-11:25; Isa 55:11

TSK: Eze 1:18

they were so : Job 37:22-24; Psa 77:16-19, Psa 97:2-5; Isa 55:9

rings : or, stakes

full : Eze 10:12; Pro 15:3; Zec 4:10; Rev 4:6, Rev 4:8

TSK: Eze 1:19

Eze 10:16; Psa 103:20

TSK: Eze 1:20

the spirit : Eze 1:12; 1Co 14:32

for the : Eze 10:17; Zec 6:1-8

of the living creature : or, of life

TSK: Eze 1:21

When those went : Eze 1:19, Eze 1:20, Eze 10:17

of the living creature : or, of life, Rom 8:2

TSK: Eze 1:22

the likeness : Eze 1:26, Eze 10:1; Exo 24:10; Job 37:22; Rev 4:3, Rev 4:6, Rev 21:11

crystal : The Hebrew kerach which generally denotes ice, doubtless here signifies crystal ( κρυσταλλος , from κρυος , cold, ice, and στελλομαι , to concrete), as it is rendered by the LXX and Vulgate. It is a very large class of silicious minerals, hard, pellucid, naturally colourless, of regularly angular figures, and of simple plates; not flexible, nor elastic, but giving fire with steel; not fermenting by acid menstrua, but calcinable in a strong fire. There are three orders of pure crystal. The first is perfect columnar crystals, with double pyramids, of eighteen planes, in an hexangular pyramid at each end; the second is that of perfect crystals, without a column, of twelve or sixteen planes, in two hexangular pyramids; and the third is that of imperfect crystals, with single pyramids, of ten or twelve planes, in an hexangular or pentangular column. Terrible crystal seems to denote that which was well cut and polished, vividly refracting the rays of light.

TSK: Eze 1:23

their wings : Eze 1:12, Eze 1:24

which : Eze 1:11; Job 4:18; Psa 89:7; Luk 17:10

TSK: Eze 1:24

like : Eze 43:2; Rev 1:15, Rev 19:6

as the voice : Eze 10:5; Job 37:2, Job 37:4, Job 37:5; Psa 18:13, Psa 29:3-9, Psa 68:33

as the noise : Dan 10:6; 2Ki 7:6

TSK: Eze 1:25

and had : Eze 1:24

TSK: Eze 1:26

And above : Abp. Newcome judiciously observes, ""We need not allegorize the circumstances of this august vision too minutely. Many of them augment the splendour of the scene, while others, no doubt, have much significance; which should be pointed out rather by a correct judgment, than a luxuriant imagination.""Eze 1:22, Eze 10:1

over : Mat 28:18; Eph 1:21, Eph 1:22; Phi 2:9, Phi 2:10; 1Pe 3:22

the likeness of a : Psa 45:6; Isa 6:1; Dan 7:9, Dan 7:10,Dan 7:14; Zec 6:13; Mat 25:13; Heb 1:8, Heb 8:1; Heb 12:2; Rev 4:2, Rev 4:3, Rev 5:13, Rev 20:11

as the : Exo 24:10; Isa 54:11

the appearance of a man : Gen 32:24-30; Jos 5:13-15, Jos 6:1, Jos 6:2; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Dan 10:18; Rev 1:13, Rev 3:21, Rev 14:14

TSK: Eze 1:27

as the colour : Eze 1:4, Eze 8:2

the appearance of fire : Deu 4:24; Psa 50:3, Psa 97:2; 2Th 1:8; Heb 12:29; Rev 1:14-16

TSK: Eze 1:28

at the appearance of the bow : Gen 9:13-16; Isa 54:8-10; Rev 4:3, Rev 10:1

This : Eze 8:4, Eze 10:19, Eze 10:20, Eze 43:3; Exo 16:7, Exo 16:10, Exo 24:16, Exo 33:18-23; Num 12:6-8; 1Ki 8:10,1Ki 8:11; 1Co 13:12

I fell : Eze 3:23; Gen 17:3; Lev 9:24; Dan 8:17, Dan 10:7-9, Dan 10:16, Dan 10:17; Mat 17:5, Mat 17:6; Act 9:4; Rev 1:17, Rev 1:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 1:12

The "chariot,"though composed of distinct parts, was to be considered as a whole. There was one spirit expressive of one conscious life pervading the whole, and guiding the motions of the whole in perfect harmony.

Barnes: Eze 1:13

Lamps - " like the appearance of"flames. Omit the "and"before "like."The "bright flames"resembled "coals of fire."

It went up - i. e. "fire went up."

Barnes: Eze 1:15

Translate it: "one wheel upon the earth by"each of "the liviing creatures"on his four sides (i. e. on the four sides of each of the living creatures). There was a wheel to "each"of the living creatures: it was set "by,"i. e. immediately "beneath"the feet of the living creature, and was constructed for direct motion in any of the four lines in which the creatures themselves moved. Their "work"or make, i. e. their construction, was "a wheel in the middle of a wheel;"the wheel was composed of two circumferences set at right angles to each other, like the equator and meridian upon a globe. A wheel so placed and constructed did its part alike on each side of the living creature beneath which it stood. The "ten bases"of the temple 1Ki 7:27-36 were constructed with lions, oxen, and cherubim, between the ledges and wheels at the four corners attached beneath so as to move like the wheels of a chariot.

Barnes: Eze 1:17

Upon their four sides - i. e. straight in the direction toward which their faces looked. Since the four quarters express all directions, the construction of the living creatures was such that they could move in each direction alike.

Barnes: Eze 1:18

Rings - The felloes (circumference) of the wheels: they were both high and terrible. The "eyes"may have been no more than dazzling spots adding to their brilliancy. But it seems more likely that they had a symbolic meaning expressing either the universal fulfillment of God’ s will through His creation (2Ch 16:9; compare Eze 10:12), or the constant and unceasing praise which His works are ever rendering to Him Rev 4:8. The power of nature is no blind force. it is employed in the service of God’ s Providence, and the stamp of reason is impressed all over it. It is this very thing that makes the power of nature terrible to him who is at enmity with God.

Barnes: Eze 1:20

Whithersoever the spirit of the four living creatures was to go, the wheels went - there was the spirit of the wheels to go. All four creatures together with their wheels are here called "the living creature,"because they formed a whole, one in motion, and in will, for one spirit was in them.

Barnes: Eze 1:22

"The color"(Hebrew, "eye") "of the terrible crystal"refers to the dazzling brightness of the "firmament,"a clear bright expanse between the "throne"and the "living creatures,"separating heaven from earth.

Barnes: Eze 1:23

Every one had two, which covered ... - Or, each one had two wings covering his body on either side.

Barnes: Eze 1:24

The voice of the Almighty - Thunder.

The voice of speech - Rendered in Jer 11:16 "a great tumult."Some take it to describe the rushing of a storm.

Barnes: Eze 1:25

A voice from the firmament - Compare Eze 3:12; in the midst of the tumult, are heard articulate sounds declaring the glory of God.

Barnes: Eze 1:26

Sapphire - Clear heavenly blue.

The appearance of a man - Deeply significant is the form of this manifestation. Here is no angel conveying God’ s message to man, but the glory of the Lord Himself. We recognize in this vision the prophetic annunciation of the Holy Incarnation. We are told little of the extent to which the human form was made evident to the prophet. For the vision was rather to the mind than to the bodily eye, and even inspired language was inadequate to convey to the hearer the glory which eye hath not seen or ear heard, and which only by special revelation it hath entered into the heart of man to conceive.

Barnes: Eze 1:28

The rainbow is not simply a token of glory and splendor. The "cloud"and the "day of rain"point to its original message of forgiveness and mercy, and this is especially suited to Ezekiel’ s commission, which was first to denounce judgment, and then promise restoration.

Poole: Eze 1:12

They went every one straightforward: see Eze 1:9 . Which way soever they went, each living creature had one face looking straight forwards, and their other faces looking toward other coasts of the world; if the fore right were to the south, the other faces looked one to the east, one to the west, and the other to the north. Thus with rectitude, constancy, wisdom, and universal care Providence rules and guides affairs of the world, and especially of the church, to the glory of God.

Whither the spirit was to go the wind moved, say some; but if there were a gale of wind, which blowing gently on these living creatures stirred them in the sight of the prophet, it was emblematical, and represented to his view the power and influence of the Spirit of God, which moved and acted these admirable creatures. The will, command, and breathing of the Spirit of God both gave and guided their motions to ends he himself designed. Going is attributed here to the Spirit of God by allusion, and not properly, for who is ever in every place cannot properly be said to go from or to any place.

They went the living creatures readily observed the impressions of the Spirit of God, and obeyed.

They turned not when they went: see Eze 1:9 . They looked not back as unwilling, they turned not out of the way as froward, they gave not over till they had completed their course.

Poole: Eze 1:13

He further describeth what he had more briefly spoken of Eze 1:6 . There you had their shape and make, here you have their colour.

The likeness in which they were seen by the prophet.

Their appearance was like burning coals of fire their aspect was of a fiery colour, to affright and alarm secure sinners. That God who had hitherto appeared most patient and long-suffering, now makes discoveries of himself in dreadful displeasure, which would burn, as Num 11:1-3 , or Isa 10:17 , or Jer 4:4 ; that would consume their glory, and there be none to quench it, Jer 7:20 21:12 . God doth by his prophet here forewarn them of very great miseries coming on them, wrath as fire, as coals, and burning, every word adding weight to the. phrase. It notes also the zeal and fervent affection of these living creatures doing the will of God.

And like the appearance of lamps: it was not a furious and unbounded fire, it was as that which burneth in the lamp, limited, it should not devour but the wicked. Or it may note the care and wisdom wherewith these executions should be made, as if all were done in the light of lamps, as in dark places we take candies to light us in our work. Or it may intimate the hope for the good among the Jews, as lamps doth, Isa 62:1 , and destruction of enemies, as Zec 12:6 . Or if it may be interpreted by Dan 10:6 , where the lamp that burneth expresseth the Divine wisdom and love, and possibly the knowledge and love of Christ, as Rev 1:15 , it will well suit with the whole vision, and with what next follows.

It went up and down this fire, or the burning lamp or both, went up and down, stood not still, nor was carried, but, as the Hebrew,

made itself walk up and down It moved itself, which is too much to ascribe to creatures; God only is an unmoved mover: so it will lead our thoughts to God, who moved all these living creatures.

This fire was bright it was not the dark and sooty fire of malice and hell. It shined, as always God’ s zeal for his own glory, and as angels’ zeal for the glory of their God, doth. Or it was so bright as to discover itself in more than ordinary glory.

Out of the fire went forth lightning: with this God gave the law, Exo 19:16 ; contends with enemies, 2Sa 22:15 Zec 9:14 . These lightnings, as they are terrible to sinners, and strike an awe upon saints; so they tell both that there is more than ordinary of God to be looked to in them. His judgments as lightning call upon us to fear, seek, and shelter ourselves with God.

Poole: Eze 1:14

The living creatures angels, ministers of the Divine pleasure, as above, Eze 1:5 .

Ran were speedy in their motions; this signified by this expression figuratively applied to angels.

Returned yet, Eze 1:9,12 , it is said they returned not, where this seeming contradiction is reconciled; the 9th and 12th verse deny their turning aside from their work, this 14th affirms they returned, i.e. when they had done their work.

As the appearance of a flash of lightning very quick, with vehemency, splendour, and irresistible efficacy.

Poole: Eze 1:15

Now or, and ; it is a transition from the former to the latter part of the vision.

I beheld considered and observed.

Behold it calls for our attention.

One wheel or a certain wheel of spherical form, as some; of a circular form, as the wheels of chariots, say others. It is one wheel, intimating that all the different causes and motions, how many soever in themselves, yet work the same work, and are governed as easily in their various motions, as one single wheel might be, and that God doth so govern them.

Upon the earth not that we tread on, but that which in this vision was represented to the prophet; for it was here as it is in landscapes or pictures drawn, there is that which represents the earth, on which trees, men, or chariots seem to be upon. By the living creatures; by each of these living creatures stood one wheel, so that they were four in number, according to the number of the living creatures.

With his four faces: by this it appears each wheel had its four faces, of which more in the 17th verse, where what is here called faces is there called sides.

Poole: Eze 1:16

The appearance the form in which these wheels were seen.

Their work all that was wrought, whether engraved or otherwise, was of one colour.

The colour of a beryl Heb. tharshish , a sea-green; some say this colour here was of a carbuncle, or chrysolite, or hyacinth, but it is better rendered a sea-green colour, which if it note the instability and changeableness of sublunary affairs, and of the outward concerns of the church, it may note also the inherent rigour and beauty of the church, and the frame of earthly things, when they are in a calm course, not disturbed first with sin, and then with punishment of sin.

They four by this it appears what was the number of the wheels,

had one likeness were exactly of the same make for dimensions, colour, frame, and motion, so that who sees and knows one sees and knows all, hereby noting the harmony and likeness which is in God’ s works, which are all framed, managed, and governed by the same wisdom, and consequently the same uncertainty in all things under the sun.

Their appearance and their work was as it were a wheel in the middle of a wheel: it is somewhat difficult to unfold this. It is probable the wheels were framed so as to be an exact sphere or globe, which is easily rolled to any side or quarter, since it toucheth the earth or basis on which it stands in a point, and is exactly orbicular. It is fitter we note,

1. The unsearchableness of Divine methods.

2. The curious frame of them.

3. The connexion of one part with other,

4. The seeming interfering and real harmony; what would seem to hinder shall further God’ s work.

5. How easily God can change affairs, and move for or against a people.

Poole: Eze 1:17

When they went the living creatures; indeed the wheels moved according to the motion of the living creatures, but it will as well agree with the truth, as it better agrees with the grammar of the words, to say this;

they i.e. the wheels.

They went upon their four sides the wheels being supposed spherical or round every way as a globe, by an exact and curious framing of two wheels one in the other, the four semicircles which are in two whole wheels may be well taken for these four sides on which these wheels do move, and such a wheel will readily be turned to all points of the compass, as a ball on a billiard table.

They turned not when they went they needed not go back to turn, as we see other chariots or coaches must do, putting back somewhat to alter their course; or, returned not till they came to their journey’ s end; or, nothing could divert them, or put them out of their course. So firm and sure are the methods, so unalterable and constant the purposes, of God, and so invariable the obedience and observance of holy angels; so subject to the just sovereign will of God are all second causes.

Poole: Eze 1:18

Their rings the circumference of the wheels, the whole compass of the wheels, or the fellows (as a carter calls the whole roundle of his wheels).

They were so high the two strakes, the thickness of hob and felloes, give us the height of a wheel from the earth on which it stands;

that they were dreadful their very height impressed a fear on the beholder, but if we may suppose one near these wheels which so readily changed course, so easily overbearing all that none could turn them aside, (which might possibly be the prophet’ s case in this vision,) it would increase the terror.

Their rings the whole circumference or circle of these wheels,

were full of eyes: this added to the dreadfulness of their appearance: so unusual and supernatural a sight could not but affect the prophet, who in so mighty a wheel might expect multitudes of nails, but instead thereof discovers as great a multitude of eyes. One eye seen, or imagined to be seen, suddenly, and in the dark, hath amazed many a one, how much more so many as would fill up the circumference of these wheels! for they were round about.

Round about them four every one of the four wheels were thus filled with eyes. Now this is too narrowly confined by some interpreters, who would have the greatness and policy of the Chaldean set out hereby; whereas the wheels, their motion, their height and eyes, signify the height, unsearchableness, wisdom, and vigilance of the Divine providence, in governing the affairs of the world and the church.

Poole: Eze 1:19

When the living creatures went, the wheels went by them the wheels’ motion or standing depended on the motion and assistance of some higher agent which excited and guided them, when therefore the living creatures, the angels, ministers of God’ s will, moved, then did those affairs expressed by wheels move also. There was an exact accord between these, they were as well joined in motion as they were in station.

When the living creatures were lifted up moved higher above our ordinary reach.

From the earth that basis on which both the wheels seemed to stand, and from which sometimes they seemed to lift up themselves, as if to fetch a new commission and order from him that sat upon the throne.

Poole: Eze 1:20

Whithersoever the spirit either the will and inclination of the living creatures, or rather the Spirit of God which moved the living creatures, gave them motion and guided it; these angels in their ministry punctually observed both the impulse and the conduct of God’ s Spirit.

Was to go: of this phrase applied to the Spirit, see Eze 1:12 . They went; the wheels, those inferior agents and second causes.

Thither was their spirit to go the inclination and will of the wheels concurred with the spirit of the living creatures, so that there was a hearty accord between those superior and inferior causes, they agreed in the same design.

And the wheels were lifted up over against them: there seems to be an ellipsis here, the latter part of the speech expressed, and the former implied only; as it was in the progressive motion, so in the motion upward, they accorded, and kept the same order.

For the spirit of the living creatures was in the wheels one and the same spirit was in both the wheels and living creatures, and so the same inclination and motion too.

Of the living Heb. of life , the quickening, enlivening Spirit; hence some will have the wheels to be living creatures, but without this it is enough to represent to the prophet what was the frame and course of Providence, and who did preside and manage all. An undiscerned, yet Divine, mighty, wise, just, and holy, and ever-living, Power, Spirit, and Being actuated all, and governed all, to the execution of justice on the wicked, and protection of the godly.

Poole: Eze 1:21

This verse is a confirmation and further illustration of what is said in the 20th, and being almost word for word the same with the 20th, needs no distinct paraphrase. I shall only note how God doth fully assert his over-ruling and ever-ruling wise providence in the affairs of his church and the world, both against,

1. The profane thoughts of atheists and epicures, which ever abound in those times, when sinners of the world and church are ripe for harvest.

2. Against the distrust and fears of his own suffering people.

Poole: Eze 1:22

The likeness the appearance or resemblance; of which word before, Eze 1:13,16 .

The firmament: the living creatures, the wheels, and these upon the earth, our prophet had seen and mentioned; now he speaks of the firmament, which must be supposed to be stretched forth above the earth; as the prophet saw the one, so he saw the other. This firmament was not that we behold, it was emblematical and representative. It appeared, but much more august and wonderful than the natural.

Upon not resting upon, but over their heads stretched out, and the Hebrew were better read, over, in this place and on this occasion.

The colour Heb. eye , a word twice already here used, and in the same sense; the aspect, and shape or form, as Eze 1:8,16 .

Of the terrible crystal for splendour, purity, and solidity: all that was above these creatures and wheels was beautiful and very majestical, as indeed it was meet it should be; and it is therefore called terrible, because it impresseth a veneration upon the mind of the beholders, it dazzleth the eye, and overpowereth it: the same word is used concerning the name of God, holy and reverend, Psa 99:3 111:9 .

Poole: Eze 1:23

Under below at a great, which is but due, distance of angels, and creatures and servants to their God, Creator, and Lord, stood these living creatures, i.e. two of each living creature, as appeareth by the phrase, one toward the other.

Straight stretched forth, ready for motion if commanded, and with equal straightness and height, in close and affectionate union, joining in the work appointed them.

Every one had two, which covered on this side, and every one had two, which covered on that side, their bodies each of the four living creatures had two other wings with which they covered their bodies; the two living creatures on the one side of the chariot, and two living creatures on the other side; so that in what position soever the prophet looked towards them, their lower wings covered them.

Bodies here ascribed to them representatively, and, as all the rest, visionally.

Poole: Eze 1:24

And when they went so soon and as often as they, i.e. the living creatures, moved, were on their work, executing God’ s commands.

I heard and attended to know what it was.

The noise of their wings: though some of God’ s judgments are executed with silence, and are in the dark, yet here is an alarm, and they may be heard.

Like the noise of great waters: when the sea rageth and swells as though it would overwhelm the earth, so when the just and dreadful judgments of God are executed, they threaten the overflowing of all.

As the voice of the Almighty thunder, called God’ s voice, Psa 29:3 . The voice of speech ; the prophet heard the voice in an articulate manner declaring the will of God, as if the wings had tongues to speak as well as power to fly.

As the noise of an host: this voice was not of friends saluting each other, or comforting, but it was the voice and noise of a host, a tumultuous voice of men, a confused noise of warlike weapons and instruments; some suppose it is meant of the army of the Chaldeans, which those winged living creatures had now fetched in to spoil the Jews, which they did with terrible outcries, as enraged, merciless adversaries use to do.

When they stood, they let down their wings having done their office, they present themselves before God, and let down their wings, not out of weariness, but out of a sense that they must never act but by commission. And now with wings let down and covering their bodies, they do humbly watch as servants for the commands of their lord.

Poole: Eze 1:25

And or, for ; so the Latin. Two senses may be of these words in this verse. Either,

1. These living creatures thus let down their wings and ceased from acting, because they were commanded so to do by the voice from above the firmament, which they readily obey. Or,

2. That they stood, let down their wings, and hushed the noise, that the prophet might hear what was spoken from above. The former comes nearest the sense of the Latin, the latter nearer to our English, and either may well enough suit the text and context.

Poole: Eze 1:26

Above the firmament the crystalline firmament which appeared in the vision, not the vast expanse or firmament in which are sun, moon, and stars.

That was over their heads heads of the living creatures which moved the wheels, and stood by the chariot.

Was the likeness of a throne, as the appearance of a sapphire stone in view appeared a sapphire stone, like or in likeness of a throne; so the Hebrew, though we transpose the words somewhat in our version: the sapphire speaks splendour and preciousness; the throne speaks the authority and power of him who sitteth thereon.

As the appearance of a man Christ, God-man, who here appears as King and Judge to vindicate his own honour, to punish rebels, and to give warning by his prophet ere he execute his just but severe indignation.

Poole: Eze 1:27

I saw as the colour of amber: see Eze 1:4 , and what is said there to this phrase. In this colour does Christ now appear against the rebellious Jews; he that would have been a Saviour to them, clot, bed with the garments of salvation, now puts on the garments of vengeance, and is clad with that zeal which is best, but not fully, expressed by such metaphors.

As the appearance of fire round about within it of most intense degree; as that fire which is shut up in oven or furnace, so this was the appearance of a fire which had a house to it round about (as the Hebrew). The just indignation of Christ, and his glorious majesty, are hereby set forth to us also, which appear within the amber.

From the appearance of his loins even upward, and from the appearance of his loins even downward I saw as it were the appearance of fire; as was his upward part, so the lower parts also, they appeared as fire. Provoked to wrath, and proceeding to judge, he comes in flames of fire taking vengeance, 2Th 1:8 .

And it had brightness round about: see Eze 1:4 , where the phrase is explained. Majesty, justice, and unstained holiness shine round about Christ, though he comes in greatest wrath against enemies.

Poole: Eze 1:28

Here more particularly is described the brightness before mentioned. A rainbow, the fire being resplendent and clear, cast its rays on the thick cloud below. And this is mentioned, no doubt, to assure the prophet, and those among the Jews that did tremble and wait for God, that God would not forget his covenant, though he came to execute severest judgments, Gen 9:13 . A like appearance of Christ in a surrounding brightness, as of the rainbow, you have Rev 4:3 . Mercy and truth, and both according to covenant and promise, are about the throne of Christ; this a brightness of mercy and grace that enlightens, that comforts.

This the conclusion of the vision,

was the appearance of the likeness of the glory of the Lord it was not the full glory of God, it was not the splendour of unveiled majesty, it was the likeness of his glory, such as the prophet might bear and tell to us: the fulness of his glory is inaccessible light, the prophet could not see it; and unspeakable majesty, and the prophet could not tell it to us.

When I saw it, I fell upon my face:

1. Astonished at such a sight, as Gen 17:3 Dan 7:15,28 .

2. With deep humility and reverence he east himself down,

3. It is a posture of prayer, and possibly the prophet might sue to know the meaning of all this. And I heard a voice of one that spake ; such was the voice and such the things spoken, that the prophet seems to confess he could not say whose voice it was; but it was Divine, powerful, astonishing, as being such as is described Eze 1:25 , such the voice he hears.

Haydock: Eze 1:14

Flashes. Hebrew Bazak. (Haydock) ---

Theodotion retains the original. His version seems to have been inserted in the Septuagint, (Calmet) who omitted this verse, as seeming to contradict ver. 9., and 12. (St. Jerome) ---

Yet it only signifies that the motion was quick as lightning, though they did not alter their situation with respect to each other.

Haydock: Eze 1:15

Faces. One wheel crossed another at right angles, so that it was ready to move in any direction, (ver. 17.; Calmet) like a globe. (Haydock)

Haydock: Eze 1:16

Sea; sky blue. Hebrew, "Tharsis," which Symmachus renders "the hyacinth;" a precious stone, Exodus xxviii. 20. (Calmet) ---

Midst. The evangelists and New Testament agree perfectly with the Old. (St. Gregory, hom. vi.) (Worthington)

Haydock: Eze 1:17

Parts. When they went, they went by their four parts. That is, indifferently to any of their sides, either forward or backward, to the right or to the left. (Challoner) ---

Their motion was connected with the chariot, ver. 20. (Calmet)

Haydock: Eze 1:18

Eyes, like Argus, or the tail of a peacock. (Calmet) ---

The eye is sometimes put for a colour. (Grotius)

Haydock: Eze 1:20

Life. They were moved like the rest by the whirlwind, or by living creatures. They seemed to be animated, as Homer describes Vulcan's tripods.

Haydock: Eze 1:22

Crystal, or sapphire, ver. 26., and chap. x. 1. This shining sky was like the footstool of the Lord, and rested on eight wings, ver. 9, 23.

Haydock: Eze 1:24

Voice. The motion of the wings made a noise like a torrent, or thunder. ---

God. Hebrew, "self-sufficient," as Septuagint, &c., render it, Greek ikanou. (Calmet) ---

Protestants, "like the voice of the Almighty." (Haydock) ---

Down; or rather ceased to make such a noise, ver. 25. (Calmet)

Haydock: Eze 1:26

Upon it. This might be omitted, as the Vulgate has only desuper, above. (Haydock) ---

God was pleased to assume the shape of a man, seated on the throne.

Haydock: Eze 1:27

Amber, or orichalcum, ver. 4.

Haydock: Eze 1:28

Rainbow, encircling the sky blue throne and the flame. Nothing could be more dazzling, nor better manifest the subjection of man. (Calmet) ---

The prophet saw four visions at once; the whirlwind, (ver. 4.) the living creatures, (ver. 5.) the wheels, (ver. 15.) and the man seated on a throne, in the sky, ver. 26. To explain all these mysteries, a large commentary would scarcely suffice. (Worthington) ---

The tempest, cloud, and fire, shew the impending ruin of the Jews. The ministers of God are over ready to execute his orders. The wisdom of Providence is denoted by the name of the cherubim, the connection of causes by the four wheels, &c. (Menochius) ---

God appears in his chariot going to war. He denounces vengeance on the guilty, chap. ii., and xliii. See Cornelius a Lapide. (Haydock)

Gill: Eze 1:12

And they went everyone straight forward,.... Or, "over against his face" ^q; for, which way soever they went, whether forward or backward, or on either side, they had a face to go before them, to direct the way, and steer their course; so the ministers of the Gospel have a face to go by and follow after, the word of God, to look to and direct them, which way soever they go, or whatsoever service they are called unto;

whither the spirit was to go they went; which may be meant of their own spirit, will, and inclination; so the Targum,

"to the place where it was their good pleasure to go they went;''

so Jarchi and Kimchi; but this is not always the case, see Act 16:6; rather the Holy Spirit of God is intended, by whom holy men of God were moved, and spoke formerly; and by whom Gospel ministers are led into the truth, as it is in Jesus; and by whom they are directed where to go, and what to do; and they are sent, and go where the Spirit of God is designed to go, in order to work upon the hearts of men and effectually call them by his grace, which is usually done by the ministry of the word; and therefore Gospel ministers must go, and they do go where the Spirit of God has work to do by them; see Act 16:6;

and they turned not when they went; they had no occasion to turn their bodies, because, which way soever they went, they had a face to go before them, and direct the way; See Gill on Eze 1:9.

Gill: Eze 1:13

As for the likeness of the living creatures,.... That is, of their bodies; for their faces, feet, hands, and wings are described before:

their appearance was like burning coals of fire: because of their ministerial gifts; the gifts of the Spirit are compared to fire, and like coals of fire are to be stirred up, and not covered or quenched; Act 2:3; and because of their clear shining light in the truths of the Gospel; and because of their ardent love to Christ, and the souls of men; the coals whereof give a most vehement flame, which all the waters of reproach and persecution cannot quench, Son 8:6; and because of their burning zeal for the glory of God, and the interest of the Redeemer; hence they are called "seraphim", fiery or burning Isa 6:2;

and like the appearance of lamps: so the ministers of the Gospel are compared to lamps, which hold forth the light of the Gospel to the sons of men; they are the lights or lamps of the world, and some of them are bright burning and shining ones, as John was, Mat 5:14;

it went up and down among the living creatures; that is, fire went up and down among them; so the Targum,

"and fire inflamed was among the creatures;''

by which may be meant the word of God, comparable to fire, Jer 20:9; common to all the ministers of the Gospel, by which their minds are enlightened, and their hearts are warmed and filled with zeal, and by which they are the means of enlightening and warming others:

and the fire was bright; and clear, as the word of God is:

and out of the fire went forth lightning; by means of the ministry of the word, the kingdom and interest of Christ spread like lightning in the world, from east to west; so the coming of the son of man in his kingdom and power is compared to lightning, Mat 24:27; it denotes the quick, penetrating, and enlightening power and efficacy of the word.

Gill: Eze 1:14

And the living creatures ran,.... Did their work with great readiness and swiftness; so, especially in the latter day, ministers of the Gospel shall run to and fro, and knowledge shall be increased, Dan 12:4;

and returned; for though before it is said, "they turned not when they went", they kept straight on till they had done their work; but when they have done it, then they return, and give an account of it to him that has sent them: and their running and returning are said to be,

as the appearance of a flash of lightning; very sudden and swift.

Gill: Eze 1:15

Now as I beheld the living creatures,.... While he had the vision of them, and when he was considering their form and likeness, and what should be the meaning of them:

behold, one wheel upon the earth; the Jews ^r understand this of an angel, who stood upon the earth, and his head reached to the living creatures, and his name is Sandalphon; and so many expositors interpret the wheels of angels: but the more common interpretation of them is, that they design the visible world, and all things in it, which are movable and uncertain; though the true interpretation of them, as of the living creatures, is to be fetched from the vision in the fourth chapter of Revelation and as the four living creatures here are the same with the four beasts there; so the wheels are the same with the four and twenty elders, the representatives of Gospel churches, as appears by both being in the same situation; as there is a throne, and next to that the four beasts, and next to them the four and twenty elders, Rev 4:3; here also is a throne, and next to the throne the four living creatures or cherubim, and next the living creatures, and by the side of them the wheels, Eze 10:1; and this is further manifest by their being both under the same influence and motion; as the four beasts were the first agents and movers, and the four and twenty elders were directed by them, who went before them in their devotion, Rev 4:9; so the wheels moved as the living creatures did; when the living creatures went, they went; when they stood, the wheels stood; and when the creatures were lifted up, the wheels were also, Eze 1:19; and the wheels are a very proper emblem of churches under the Gospel dispensation; partly for their round form, a symbol of perfection; the churches of Christ being more perfect under the gospel dispensation than the church was under the legal one: and partly for their movableness from place to place; churches are not always in the same place; they have been removed from Judea into the Gentile world; and they have wheeled about there, sometimes in one place, and sometimes in another: as also for their changeable state and situation; being sometimes in prosperity, and sometimes in adversity: likewise for the work done by them; many things are done by the help and with the use of wheels; much work is done in and by the churches of Christ; here the Gospel is preached, ordinances administered, divine worship in all its parts performed, sinners are converted, and saints are edified and comforted; and as, when wheels are in motion, they make a great noise and rattling; so when there is any great work going on in the churches of Christ, it makes a great noise in the world; as at the first preaching and spread of the Gospel, both in Judea, and among the Gentiles; and at the time of the Reformation; and as there will be when antichrist shall be destroyed, and the Gospel shall be spread all the world over, Rev 19:1; to which may be added, that these wheels, together with the cherubim or living creatures, make a chariot; and as the cherubim in the temple are called the chariot of the cherubim, 1Ch 28:18; so the author of Ecclesiasticus in the Apocrypha,

"It was Ezekiel who saw the glorious vision, which was shewed him upon the chariot of the cherubims.'' (Sirach 49:8)

says, that Ezekiel was shown the glorious vision upon the chariot of the cherubim; and nothing is more common with the Jews than to call this vision of Ezekiel מרכבה, "mercavah", or "chariot". So in the Targum on 1Ki 7:33; it is said,

"the work of the wheels was as the work of the wheels of the glorious chariot;''

meaning this in Ezekiel; and a chariot is a fit emblem of the churches of Christ, in which he rides about the world, and does his work; see Son 3:9; and though but one wheel is here mentioned, yet it appears that there were "four", as in Eze 1:16; a wheel by every living creature; so though there is but one general assembly and church of the firstborn written in heaven, of which Christ is the head, and for which he gave himself; yet there are many particular congregated churches, which may be signified by the number "four"; partly with respect to the four parts of the world, where Christ has an interest, and which will more manifestly appear in the latter day; and partly with respect to the four living creatures, a wheel to every cherub, a church to every minister and pastor; for though sometimes there have been more pastors than one to a church, when large, yet never more than one church under the care of one pastor: moreover, this wheel or wheels were seen "upon the earth"; which is observed, to distinguish the church militant from the church triumphant in heaven; and to point out the place where the churches are; which though they consist of men that are not of the world, yet they are in the world: as also to denote the firmness of them; they are on the earth, not in the air or sea, where wheels cannot move and rolls; but upon "terra firma", and that to the churches, is Christ Jesus; and may also signify, that the mutability and movableness of churches are only while they are on earth, in, the present state of things: it follows,

by the living creatures: that is, the wheel or wheels were seen by the side of the living creatures; which is more fully expressed in Eze 10:9; churches are placed by the ministers of the Gospel, to direct them in matters of faith and worship; to put them in motion; to stir them up to the exercise of grace, and the discharge of duty; to watch over them in the Lord; and to feed them with spiritual knowledge and understanding:

with his four faces; either the living creatures; and so the Vulgate Latin version renders it, "having four faces": and the meaning is that the wheel or wheels were on, the four sides of the living creatures: or rather, as Jarchi, the wheels, four faces; for upon every wheel there were the same four faces as were in the living creatures, as, is clear from Eze 10:13; there being a great likeness between Gospel churches and Gospel ministers: the "first" was the face of a "cherub" or "ox"; which may denote the patience of Gospel churches, and the members thereof, in bearing afflictions, reproaches, and persecutions, for the sake of Christ; their meditation on the word of God continually, the ox being a creature that chews the cud; and their constancy and laboriousness in the work of the Lord: the "second" was the face of a "man"; which may be expressive of their knowledge and understanding of divine and spiritual things; and of their tenderheartedness, sympathy, and compassion, one towards another, in distressed circumstances: the "third" was the face of a "lion"; signifying their boldness and intrepidity in, the cause of Christ, and the profession of his name: and the "fourth" was the face of an "eagle"; showing that they mount up on the wings of faith and love, as on eagles' wings; that they soar aloft, and dwell on high, and have their affections set on things in heaven, and not on earth. Cocceius interprets the wheel or wheels of the word of God, and the course of the ministry of it, under the influence of the Spirit; and so Starckius of late.

Gill: Eze 1:16

The appearance of the wheels, and their work, was like unto the colour of a beryl,.... Which is a precious stone; see Exo 28:20; the Syriac version renders it a chrysolite; the Arabic, a jasper; and so may denote the preciousness, glory, and excellency of the churches, and the true members of them, which are as jewels and pearls of great price in the esteem of Christ; and the colour of this stone being a sea green, from whence it has here the name of "tarshish", a word sometimes used for the sea, may signify the fluctuating and uncertain state of the churches in this world, and in their present circumstances:

and they four had one likeness: this shows that there were four wheels, and that they were all alike, as the true churches of Christ are; they are alike gathered out of the world, and consist of the same sort of persons, true believers in Christ; they profess the same faith; they have the same officers and ordinances; keep up the same discipline, and are under the same form of government, and have all the same power and authority:

and their appearance and work was as it were a wheel in the middle of a wheel; not as if one wheel was comprehended and included in another; for then one must be lesser than another; whereas all the wheels were alike, as for form, so for size; but the work or make of them was in a transverse way, or cross way; just as two hoops may be put together cross ways, and so form four semicircles, and these a globe or sphere; hence this wheel is called גלגל, "an orb" or "globe", in Eze 10:13; and it was on those four semicircles that the four faces of the ox, the man, the lion, and eagle, were engraved; the reason of their being wrought in this form was, for the motion of them; as follows:

Gill: Eze 1:17

When they went, they went upon their four sides,.... On either of their crossing rings, as they were directed by the living creatures, at whose side they stood:

and they returned not when they went; they had no need to turn about when they were to go east, west, north, or south, as wheels usually do; but they turned upon the crossing ring, which was towards either of the four points. This denotes the perseverance of the churches, and the true members thereof, in faith and practice; they do not turn back, nor look back, but go right on, walking in the fear of the Lord, and in all his, ways and ordinances.

Gill: Eze 1:18

As for their rings, they were so high, that they were dreadful,.... The circles and circumferences of them were "high": which may denote the visibility and extensiveness of the churches of Christ, especially in the latter day; when they shall be exalted above the mountains and hills, the kingdoms and states of this world; and there shall be such numerous additions to them, that the place will be too strait for the members of them to dwell in, Isa 2:2; and "they were dreadful"; terrible, as the churches of Christ will be to their enemies to look at, when they shall be in their exalted state, Rev 11:12; or the words may be rendered, "and they had fear" ^s; there was fear and reverence in them; the fear of God, and a reverential affection for him; they were waiting on him, and attending his worship with great reverence and godly fear:

and their rings were full of eyes round about them four; everyone of the four wheels, and each of their four semicircles, were full of eyes; expressive of the knowledge of the Gospel, and the truths of it, in church members; their continual looking to Christ for fresh supplies of grace and strength; and their constant watchfulness over each other.

Gill: Eze 1:19

And when the living creatures went, the wheels went by them,.... When the ministers of the Gospel begin the worship of God, and move in acts of devotion, the churches join with them; see Rev 4:9; and in their lives and conversations they are examples to them; and churches and members ought to walk as they have them, for an example in word, in conversation, in charity, in spirit, in faith, in purity;

and when the living creatures were lifted up from the earth, the wheels were lifted up; when the ministers of the word have their affections raised, and are in lively frames of soul in preaching the Gospel, generally speaking, so it is with the churches and the members thereof, that sit under their ministrations; their hearts burn within them; their affections are raised, and their souls are lifted up heavenwards, while the Scriptures of truth are opened unto them.

Gill: Eze 1:20

Whithersoever the spirit was to go they went,.... That is, the Spirit of God; wherever that leads and directs, whether in the paths of faith or duty, they follow; they walk not after the flesh, but after the Spirit; he guides their feet in the way of peace, and into all truth; and leads them in a right way to the land of uprightness:

thither was their spirit to go; their spirits or souls being regenerated by the spirit of God, are moved and actuated by him, and readily go where that directs:

and the wheels were lifted up over against them; that is, over against the living creatures; being by their sides going where they go, and being lifted up when they are:

for the spirit of the living creature was in the wheels; the same Spirit of God, which is a spirit of life, a quickening spirit, and a free spirit; which gives motion and liberty in religious exercises; that which is in the ministers of the Gospel is in the churches of God; there is but one Spirit, and ministers and members are actuated and influenced by it; see Eph 4:4.

Gill: Eze 1:21

When those went, these went; and when those stood, these stood,.... When ministers are active and lively, then the churches are; but when they are indolent, dull, and inactive, then the churches are so likewise:

and when those were lifted up from the earth, the wheels were lifted up over against them; See Gill on Eze 1:19;

for the spirit of the living creature was in the wheels; or, "the spirit of life", as in Eze 1:20; see Rev 11:11.

Gill: Eze 1:22

And the likeness of the firmament upon the heads of the living creature,.... This was not a real firmament, but the likeness of one; it was like the firmament which God created on the second day, which divided between the waters above and below, and which he called Heaven; and is no other than the airy and starry heavens. Its name is in Hebrew רקיע, "an expanse"; from its being stretched out as a curtain, and a tent to dwell in; and a "firmament" from its firmness and continuance; and therefore called the firmament of his power, Gen 1:8, Psa 150:1; and this visionary one was "over the heads of the living creatures"; which shows that they could not be angels, for those have their habitation in the third heaven, above the firmament; much less in hieroglyphic of the trinity of Persons, who are the three that bear record in heaven, and are not under the firmament; but ministers of the Gospel, who are on earth, and are subject to Christ, whose throne is above the firmament, Eze 1:26; and who receive their commission and gifts from him, and are accountable to him. This firmament

was as the colony of the tenable crystal; crystal is a very white, transparent, precious stone, resembling ice, from whence it has its name; hence Pliny ^t thought it was no other than ice vehemently frozen; and here it is called "terrible", because exceeding clear and bright, so that there was no looking upon it, without the eyes being dazzled with the glory of it. The sky is called a molten looking glass, in which the glory of God, and his handiwork, may be seen, Job 37:18; and as the throne of Christ was over this crystal firmament, it shows that, though he is in heaven, he sees all that is done on earth, and in his churches, and by his ministers; and the saints also see him by faith, and through the glass of the Gospel: it is only a crystal firmament that is between them,

stretched forth over their heads above; that is, over the heads of the living creatures, as before; said to be stretched out, in allusion to its name, an expanse, as before observed.

Gill: Eze 1:23

And under the firmament were their wings straight, the one toward the other,.... A further account is here given of the wings of the living creatures, which were under the firmament: two of their wings were stretched straight upwards towards the firmament, and joined each other; See Gill on Eze 1:9;

everyone had two, which covered on this side; besides the two that were carried straight upright towards heaven, they had other two, which covered their back and belly: and

everyone had two, which covered on that side, their bodies; that is, on each side of their bodies; so that there were in all six wings, as in Isaiah's vision, and in that of the Revelation of John: as their wings in general denote the swiftness and readiness of Gospel ministers to do the work of Christ, for which they exact help and assistance from above, signified by two being stretched straight upwards; see Eze 1:11; so covering the several parts of their bodies with the rest shows their modesty and humility, as being ashamed of themselves and their services, when performed in the best manor; it being altogether owing to the grace of God they are what they are, have and do; they themselves being the chief of sinners, and the least of saints, in their own account.

Gill: Eze 1:24

And when they went,.... In their ministrations, preaching the Gospel, and administering ordinances:

I heard the noise of their wings, like the noise of great waters: so the voice of Christ, which is no other than his Gospel preached by his ministers, is said to be as the sound of many waters, Rev 1:15; which is heard a great way off, as the Gospel ministry is, even to the ends of the earth; thither the sound of the apostles' words reached, Rom 10:18; and which, as they move with great force, yield a pleasant sound of and may denote both the energy of the word, and the delightfulness of it:

as the voice of the Almighty; the Gospel being the word of God, and not of man; which is quick and powerful, and full of majesty, and works effectually in them that believe:

the voice of speech; an articulate voice, a human one, pronounced by men, whom God employs to deliver out his mind and will:

as the noise of an host; the church being militant, to whom they minister; so that their voice, in their ministry, is sometimes reproving, convincing, confuting, contending, and disputing, as well as teaching and instructing. The Targum is,

"and the voice of their words, when they confess and bless the Lord, the living everlasting King, is as the voice of the host of angels on high:''

when they stood, they let down their wings; those two with which they flew, and with them covered their faces, or some part of their bodies, as ashamed of their own unworthiness and imperfections; or this may denote their having done their work, and finished their course.

Gill: Eze 1:25

And there was a voice from the firmament that was over their heads,.... Which was the voice of Christ upon the throne, above the firmament, over the heads of the living creatures; which directed them when and where to go, and what to do, and when and where to stop:

when they stood, and had let down their wings; either encouraging them to lift them up, and go on in their work, notwithstanding the sense they had of their own weakness and unworthiness; or, having done their work, calling them to himself in heaven.

Gill: Eze 1:26

And above the firmament that was over their heads,.... The heads of the living creatures:

was the likeness of a throne; a symbol of Christ's kingly power and authority, who is the person that sat upon it; as he is God, he is on the same throne with his Father; as Mediator, he is King of saints, and was so from eternity; he exercised his office before his incarnation; and as he was prophesied of as a King, he came as one, though little known, and his kingdom was not with observation; upon his ascension he was declared Lord and Christ; and will appear on a throne, when he shall come to judge the world, and particularly in the New Jerusalem church state: and this throne was

as the appearance of a sapphire stone; which is a stone very clear and transparent; very hard, solid, and durable; very precious and excellent; and of an azure sky colour; denoting the clear manifestation of Christ's righteous judgments, in the ministration of his kingly office; the duration of his government; the excellency of it; and its heavenly nature and original:

and upon the likeness of the throne was the likeness of the appearance of a man above upon it; this was no other than Christ; who, though he was not really man before his incarnation, yet often appeared in the form of a man; and, through his incarnation, he was found in fashion as a man; and was really man, though not a mere man; nor was the person here designed; for that was the appearance and likeness of the glory of the Lord, Eze 1:28; and this shows, that when Christ, as man, had done his work, he should sit down upon his throne above the firmament, being made higher than the heavens,

Gill: Eze 1:27

And I saw as the colour of amber,.... That is, the man upon the throne looked like the colour of amber; of which See Gill on Eze 1:4;

as the appearance of fire round about within it; which may denote the deity of Christ, or Christ as God, who is a consuming fire to his enemies; a fire enlightening and warming to his people; as a wall of fire protecting them; and as a pillar of fire guiding and directing them, as he did the Israelites in the wilderness; and who has such light and glory in him, as is incomprehensible to us; and therefore this fire appeared round about within, the colour of amber, and under his human nature, through which it broke forth:

from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire; it reached upwards and downwards, as well as all around him:

and it had brightness round about; the fire; which shone through the human nature, and was upon it, in virtue of its union to the Son of God; and through the Gospel, in which, as in a glass, the glory of the Lord is seen; and which will be brighter and brighter in the latter day; which may be signified by the appearance of his loins downward.

Gill: Eze 1:28

As the appearance of the bow that is in the cloud in the day of rain,.... The rainbow, which is no other than the reflection of the rays of the sun in a thin watery cloud on a rainy day:

so was the appearance of the brightness round about it; so Christ is represented as clothed with a cloud, and a rainbow about his head, Rev 10:1; which is a token of the covenant of grace, in which Christ is concerned; it is round about him; he is the head mediator, surety, and messenger of it; all the blessings and promises of it are in him; and he is that itself, which is only a reverberation him, the sun of righteousness; and it is also about the throne on which he sits, which is upheld by mercy and truth; and it is ever in his view and he is always mindful of it: this part of the vision agrees with Rev 4:3;

this was the appearance of the likeness of the glory of God: of the divine Shechinah; the Word of God that was made flesh and dwelt among us; whose glory is as the only begotten of the Father; and who is the brightness of his Father's glory, and the express image of his person:

and when I saw it, I fell upon my face; through fear and reverence of the glorious Person that appeared to him; see Rev 1:17;

and I heard a voice of one that spake: what is delivered in the following chapter; which contains Ezekiel's commission from Christ, who is the person that spake unto him.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 1:12

¹ tn See the note on “straight ahead” in v. 9.

² tn Or “wind.”

NET Notes: Eze 1:13

¹ tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.

² tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.

³ sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).

NET Notes: Eze 1:14

¹ tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.

tn Lit., “like the appearance of lightning.” The Hebrew term translated “lightning” occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash.

NET Notes: Eze 1:15

¹ tc The MT adds “at the living beings” which is absent from the LXX.

² sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.

³ tn The Hebrew word may be translated either “earth” or “ground” in this context.

NET Notes: Eze 1:16

¹ tc This word is omitted from the LXX.

² tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).

³ tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.

NET Notes: Eze 1:18

¹ tc The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.”

NET Notes: Eze 1:20

¹ tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context.

² tc The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.

³ tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.

NET Notes: Eze 1:21

¹ tc The LXX reads “when it went, they went; when it stood, they stood.”

tn Heb “when they went, they went; when they stood, they stood.”

NET Notes: Eze 1:22

¹ tn Or “like a dome” (NCV, NRSV, TEV).

² tn Or “like crystal” (NRSV, NLT).

NET Notes: Eze 1:23

¹ tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”

NET Notes: Eze 1:24

¹ tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”

² tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.

NET Notes: Eze 1:25

¹ tc The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26.

NET Notes: Eze 1:27

¹ tn See Ezek 1:4.

² tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.

NET Notes: Eze 1:28

¹ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

² tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

Geneva Bible: Eze 1:14

And the living beings ran and ^{( i )} returned as the appearance of a flash of lightning.

^{( i )} That is, when they had executed God's will: for before they returned not till God had changed the state of things.

Geneva Bible: Eze 1:16

The appearance of the wheels and their work [was] like the colour of a ^{( k )} beryl: and they four had one likeness: and their appearance and their work [was] as it were a wheel in the middle of a wheel.

^{( k )} The Hebrew word is tarshish meaning that the colour was like the Cilician Sea, or a precious stone so called.

Geneva Bible: Eze 1:24

And when they went, I heard the noise of their ^{( l )} 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 ^{( m )} let down their wings.

^{( l )} Which declared the swiftness and the fearfulness of God's judgments.

^{( m )} Which signified that they had no power of themselves, but only waited to execute God's commandment.

Geneva Bible: Eze 1:27

And I saw as the colour of amber, as the appearance of fire ^{( n )} around within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness on all sides.

^{( n )} By which was signified a terrible judgment toward the earth.

Geneva Bible: Eze 1:28

As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness around. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell ^{( o )} upon my face, and I heard a voice of one speaking.

^{( o )} Considering the majesty of God, and the weakness of flesh.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 1:1-28

1 The time of Ezekiel's prophecy at Chebar.

4 His vision of four cherubims;

15 of the four wheels;

26 and of the glory of God.

MHCC: Eze 1:1-14

It is a mercy to have the word of God brought to us, and a duty to attend to it diligently, when we are in affliction. The voice of God came in the fulness of light and power, by the Holy Spirit. These visions seem to have been sent to possess the prophet's mind with great and high thoughts of God. To strike terror upon sinners. To speak comfort to those that feared God, and humbled themselves. In Eze 1:4-14, is the first part of the vision, which represents God as attended and served by a vast company of angels, who are all his messengers, his ministers, doing his commandments. This vision would impress the mind with solemn awe and fear of the Divine displeasure, yet raise expectations of blessings. The fire is surrounded with a glory. Though we cannot by searching find out God to perfection, yet we see the brightness round about it. The likeness of the living creatures came out of the midst of the fire; angels derive their being and power from God. They have the understanding of a man, and far more. A lion excels in strength and boldness. An ox excels in diligence and patience, and unwearied discharge of the work he has to do. An eagle excels in quickness and piercing sight, and in soaring high; and the angels, who excel man in all these respects, put on these appearances. The angels have wings; and whatever business God sends them upon, they lose no time. They stood straight, and firm, and steady. They had not only wings for motion, but hands for action. Many persons are quick, who are not active; they hurry about, but do nothing to purpose; they have wings, but no hands. But wherever the angels' wings carried them, they carried hands with them, to be doing what duty required. Whatever service they went about, they went every one straight forward. When we go straight, we go forward; when we serve God with one heart, we perform work. They turned not when they went. They made no mistakes; and their work needed not to be gone over again. They turned not from their business to trifle with any thing. They went whithersoever the Spirit of God would have them go. The prophet saw these living creatures by their own light, for their appearance was like burning coals of fire; they are seraphim, or " burners;" denoting the ardour of their love to God, and fervent zeal in his service. We may learn profitable lessons from subjects we cannot fully enter into or understand. But let us attend to the things which relate to our peace and duty, and leave secret things to the Lord, to whom alone they belong.

MHCC: Eze 1:15-25

Providence, represented by the wheels, produces changes. Sometimes one spoke of the wheel is uppermost, sometimes another; but the motion of the wheel on its own axletree is regular and steady. We need not despond in adversity; the wheels are turning round and will raise us in due time, while those who presume in prosperity know not how soon they may be cast down. The wheel is near the living creatures; the angels are employed as ministers of God's providence. The spirit of the living creatures was in the wheels; the same wisdom, power, and holiness of God, that guide and govern the angels, by them order all events in this lower world. The wheel had four faces, denoting that the providence of God exerts itself in all parts. Look every way upon the wheel of providence, it has a face toward you. Their appearance and work were as a wheel in the middle of a wheel. The disposals of Providence seem to us dark, perplexed, and unaccountable, yet are all wisely ordered for the best. The motion of these wheels was steady, regular, and constant. They went as the Spirit directed, therefore returned not. We should not have to undo that by repentance which we have done amiss, if we followed the guidance of the Spirit. The rings, or rims of the wheels were so vast, that when put in motion the prophet was afraid to look upon them. The consideration of the height and depth of God's counsel should awe us. They were full of eyes round about. The motions of Providence are all directed by infinite Wisdom. All events are determined by the eyes of the Lord, which are in every place beholding the evil and the good; for there is no such thing as chance or fortune. The firmament above was a crystal, glorious, but terribly so. That which we take to be a dark cloud, is to God clear as crystal, through which he looks upon all the inhabitants of the earth. When the angels had roused a careless world, they let down their wings, that God's voice might be plainly heard. The voice of Providence is to open men's ears to the voice of the word. Sounds on earth should awaken our attention to the voice from heaven; for how shall we escape, if we turn away from Him that speaks from thence.

MHCC: Eze 1:26-28

The eternal Son, the second Person in the Trinity, who afterwards took the human nature, is here denoted. The first thing observed was a throne. It is a throne of glory, a throne of grace, a throne of triumph, a throne of government, a throne of judgment. It is good news to men, that the throne above the firmament is filled with One who appears, even there, in the likeness of a man. The throne is surrounded with a rainbow, the well-known emblem of the covenant, representing God's mercy and covenanted love to his people. The fire of God's wrath was breaking out against Jerusalem, but bounds should be set to it; he would look upon the bow, and remember the covenant. All the prophet saw was only to prepare him for what he was to hear. When he fell on his face, he heard the voice of One that spake. God delights to teach the humble. Let sinners, then, humble themselves before him. And let believers think upon his glory, that they may be gradually changed into his image by the Spirit of the Lord.

Matthew Henry: Eze 1:4-14

The visions of God which Ezekiel here saw were very glorious, and had more particulars than those which other prophets saw. It is the scope and intention of these vision, 1. To possess the prophet's mind with very great, and high, and honourable thoughts of that God by whom he was commissioned and for whom he was employed. It is the likeness of the glory of the Lord that he sees (Eze 1:28), and hence he may infer that it is his honour to serve him, for he is one whom angels serve. He may serve him with safety, for he has power sufficient to bear him out in his work. It is at his peril to draw back from his service, for he has power to pursue him, as he did Jonah. So great a God as this must be served with reverence and godly fear; and with assurance may Ezekiel foretel what this God will do, for he is able to make his words good. 2. To strike a terror upon the sinners who remained in Zion, and those who had already come to Babylon, who were secure, and bade defiance to the threatenings of Jerusalem's ruin, as we have found in Jeremiah's prophecy, and shall find in this, many did. "Let those who said, We shall have peace though we go on, know that our God is a consuming fire, whom they cannot stand before."That this vision had a reference to the destruction of Jerusalem seems plain from Jer 43:3, where he says that it was the vision which he saw when he came to destroy the city, that is, to prophesy the destruction of it. 3. To speak comfort to those that feared God, and trembled at his word, and humbled themselves under his mighty hand. "Let them know that, though they are captives in Babylon, yet they have God nigh unto them; though they have not the place of the sanctuary to be their glorious high throne, they have the God of the sanctuary."Dr. Lightfoot observes, "Now that the church is to be planted for a long time in another country, the Lord shows a glory in the midst of them, as he had done at their first constituting into a church in the wilderness; and out of a cloud and fire, as he had done there, he showed himself; and from between living creatures, as from between the cherubim, he gives his oracles."This put an honour upon them, by which they might value themselves when the Chaldeans insulted over them, and this might encourage their hopes of deliverance in due time.

Now, to answer these ends, we have in these verses the first part of the vision, which represents God as attended and served by an innumerable company of angels, who are all his messengers, his ministers, doing his commandments and hearkening to the voice of his word. This denotes his grandeur, as it magnifies an earthly prince to have a splendid retinue and numerous armies at his command, which engages his allies to trust him and his enemies to fear him.

I. The introduction to this vision of the angels is very magnificent and awakening, Eze 1:4. The prophet, observing the heavens to open, looked, looked up (as it was time), to see what discoveries God would make to him. Note, When the heavens are opened it concerns us to have our eyes open. To clear the way, behold, a whirlwind came out of the north, which would drive away the interposing mists of this lower region. Fair weather comes out of the north, and thence the wind comes that drives away rain. God can by a whirlwind clear the sky and air, and produce that serenity of mind which is necessary to our communion with Heaven. Yet this whirlwind was attended with a great cloud. When we think that the clouds which arise from this earth are dispelled and we can see beyond them, yet still there is a cloud which heavenly things are wrapped in, a cloud from above, so that we cannot order our speech concerning them by reason of darkness. Christ here descended, as he ascended, in a cloud. Some by this whirlwind and cloud understand the Chaldean army coming out of the north against the land of Judah, bearing down all before them as a tempest; and so it agrees with that which was signified by one of the first of Jeremiah's visions (Jer 1:14, Out of the north an evil shall break forth ); but I take it here as an introduction rather to the vision than to the sermons. This whirlwind came to Ezekiel (as that to Elijah, 1Ki 19:11), to prepare the way of the Lord, and to demand attention. He that has eyes, that has ears, let him see, let him hear.

II. The vision itself. A great cloud was the vehicle of this vision, in which it was conveyed to the prophet; for God's pavilion in which he rests, his chariot in which he rides, is darkness and thick clouds, Psa 18:11; Psa 104:3. Thus he holds back the face of his throne, lest its dazzling light and lustre should overpower us, by spreading a cloud upon it. Now,

1. The cloud is accompanied with a fire, as upon Mount Sinai, where God resided in a thick cloud; but the sight of his glory was like a devouring fire (Exo 24:16, Exo 24:17), and his first appearance to Moses was in a flame of fire in the bush; for our God is a consuming fire. This was a fire enfolding itself, a globe, or orb, or wheel of fire. God being his own cause, his own rule, and his own end, if he be as a fire, he is as a fire enfolding itself, or (as some read it) kindled by itself. The fire of God's glory shines forth, but it quickly enfolds itself; for he lets us know but part of his ways; the fire of God's wrath breaks forth, but it also quickly enfolds itself, for the divine patience suffers not all his wrath to be stirred up. If it were not a fire thus enfolding itself, O Lord! who shall stand?

2. The fire is surrounded with a glory: A brightness was about it, in which it enfolded itself, yet it made some discovery of itself. Though we cannot see into the fire, cannot by searching find out God to perfection, yet we see the brightness that is round about it, the reflection of this fire from the thick cloud. Moses might see God's back parts, but not his face. We have some light concerning the nature of God, from the brightness which encompasses it, though we have not an insight into it, by reason of the cloud spread upon it. Nothing is more easy than to determine that God is, nothing more difficult than to describe what he is. When God displays his wrath as fire, yet there is a brightness about it; for his holiness and justice appear very illustrious in the punishment of sin and sinners: even about the devouring fire there is a brightness, which glorified saints will for ever admire.

3. Out of this fire there shines the colour of amber. We are not told who or what it was that had this colour of amber, and therefore I take it to be the whole frame of the following vision, which came into Ezekiel's view out of the midst of the fire and brightness; and the first thing he took notice of before he viewed the particulars was that it was of the colour of amber, or the eye of amber; that is, it looked as amber does to the eye, of a bright flaming fiery colour, the colour of a burning coal; so some think it should be read. The living creatures which he saw coming out of the midst of the fire were seraphim - burners; for he maketh his angels spirits, his ministers a flaming fire.

4. That which comes out of the fire, of a fiery amber colour, when it comes to be distinctly viewed, is the likeness of four living creatures; not the living creatures themselves (angels are spirits, and cannot be seen), but the likeness of them, such a hieroglyphic, or representation, as God saw fit to make use of for the leading of the prophet, and us with him, into some acquaintance with the world of angels (a matter purely of divine revelation), so far as is requisite to possess us with an awful sense of the greatness of that God who has angels for his attendants, and the goodness of that God who has appointed them to be attendants on his people. The likeness of these living creatures came out of the midst of the fire; for angels derive their being and power from God; they are in themselves, and to us, what he is pleased to make them; their glory is a ray of his. The prophet himself explains this vision (Eze 10:20): I knew that the living creatures were the cherubim, which is one of the names by which the angels are known in scripture. To Daniel was made known their number, ten thousand times ten thousand, Dan 7:10. But, though they are many, yet they are one, and that is made known to Ezekiel here; they are one in nature and operation, as an army, consisting of thousands, is yet called a body of men. We have here an account of,

(1.) Their nature. They are living creatures; they are the creatures of God, the work of his hands; their being is derived; they have not life in and of themselves, but receive it from him who is the fountain of life. As much as the living creatures of this lower world excel the vegetables that are the ornaments of earth, so much do the angels, the living creatures of the upper world, excel the sun, moon, and stars, the ornaments of the heavens. The sun (say some) is a flame of fire enfolding itself, but it is not a living creature, as angels, those flames of fire, are. Angels are living creatures, living beings, emphatically so. Men on earth are dying creatures, dying daily ( in the midst of life we are in death ), but angels in heaven are living creatures; they live indeed, live to good purpose; and, when saints come to be equal unto the angels, they shall not die any more, Luk 20:36.

(2.) Their number. They are four; so they appear here, though they are innumerable; not as if these were four particular angels set up above the rest, as some have fondly imagined, Michael and Gabriel, Raphael and Uriel, but for the sake of the four faces they put on, and to intimate their being sent forth towards the four winds of heaven, Mat 24:31. Zechariah saw them as four chariots going forth east, west, north, and south, Zec 6:1. God has messengers to send every way; for his kingdom is universal, and reaches to all parts of the world.

(3.) Their qualifications, by which they are fitted for the service of their Maker and Master. These are set forth figuratively and by similitude, as is proper in visions, which are parables to the eye. Their description here is such, and so expressed, that I think it is not possible by it to form an exact idea of them in our fancies, or with the pencil, for that would be a temptation to worship them; but the several instances of their fitness for the work they are employed in are intended in the several parts of this description. Note, It is the greatest honour of God's creatures to be in a capacity of answering the end of their creation; and the more ready we are to every good work the nearer we approach to the dignity of angels. These living creatures are described here, [1.] By their general appearance: They had the likeness of a man; they appeared, for the main, in a human shape, First, To signify that these living creatures are reasonable creatures, intelligent beings, who have the spirit of a man which is the candle of the Lord. Secondly, To put an honour upon the nature of man, who is made lower, yet but a little lower, than the angels, in the very next rank of beings below them. When the invisible intelligences of the upper world would make themselves visible, it is in the likeness of man. Thirdly, To intimate that their delights are with the sons of men, as their Master's are (Pro 8:31), that they do service to men, and men may have spiritual communion with them by faith, hope, and holy love. Fourthly, The angels of God appear in the likeness of man because in the fulness of time the Son of God was not only to appear in that likeness, but to assume that nature; they therefore show this love to it. [2.] By their faces: Every one had four faces, looking four several ways. In St. John's vision, which has a near affinity with this, each of the four living creatures has one of these faces here mentioned (Rev 4:7); here each of them has all four, to intimate that they have all the same qualifications for service; though, perhaps, among the angels of heaven, as among the angels of the churches, some excel in one gift and others in another, but all for the common service. Let us contemplate their faces till we be in some measure changed into the same image, that we may do the will of God as the angels do it in heaven. They all four had the face of a man (for in that likeness they appeared, Eze 1:5), but, besides that, they had the face of a lion, an ox, and an eagle, each masterly in its kind, the lion among wild beasts, the ox among tame ones, and the eagle among fowls, Eze 1:10. Does God make use of them for the executing of judgments upon his enemies? They are fierce and strong as the lion and the eagle in tearing their prey. Does he make use of them for the good of his people? They are as oxen strong for labour and inclined to serve. And in both they have the understanding of a man. The scattered perfections of the living creatures on earth meet in the angels of heaven. They have the likeness of man; but, because there are some things in which man is excelled even by the inferior creatures, they are therefore compared to some of them. They have the understanding of a man, and such as far exceeds it; they also resemble man in tenderness and humanity. But, First, A lion excels man in strength and boldness, and is much more formidable; therefore the angels, who in this resemble them, put on the face of a lion. Secondly, An ox excels man in diligence, and patience, and painstaking, and an unwearied discharge of the work he has to do; therefore the angels, who are constantly employed in the service of God and the church, put on the face of an ox. Thirdly, An eagle excels man in quickness and piercingness of sight, and in soaring high; and therefore the angels, who seek things above, and see far into divine mysteries, put on the face of a flying eagle. [3.] By their wings: Every one had four wings, Eze 1:6. In the vision Isaiah had of them they appeared with six, now with four; for they appeared above the throne, and had occasion for two to cover their faces with. The angels are fitted with wings to fly swiftly on God's errands; whatever business God sends them upon they lose no time. Faith and hope are the soul's wings, upon which it soars upward; pious and devout affections are its wings on which it is carried forward with vigour and alacrity. The prophet observes here, concerning their wings, First, That they were joined one to another, Eze 1:9 and again Eze 1:11. They did not make use of their wings for fighting, as some birds do; there is no contest among the angels. God makes peace, perfect peace, in his high places. But their wings were joined, in token of their perfect unity and unanimity and the universal agreement there is among them. Secondly, That they were stretched upward, extended, and ready for use, not folded up, or flagging. Let an angel receive the least intimation of the divine will, and he has nothing to seek, but is upon the wings immediately; while our poor dull souls are like the ostrich, that with much difficulty lifts up herself on high. Thirdly, That two of their wings were made use of in covering their bodies, the spiritual bodies they assumed. The clothes that cover us are our hindrance in work; angels need no other covering than their own wings, which are their furtherance. They cover their bodies from us, so forbidding us needless enquiries concerning them. Ask not after them, for they are wonderful, Jdg 13:18. They cover them before God, so directing us, when we approach to God, to see to it that we be so clothed with Christ's righteousness that the shame of our nakedness may not appear. [4.] By their feet, including their legs and thighs: They were straight feet (Eze 1:7); they stood straight, and firm, and steady; no burden of service could make their legs to bend under them. The spouse makes this part of the description of her beloved, that his legs were as pillars of marble set upon sockets of fine gold (Son 5:15); such are the angels' legs. The sole of their feet was like that of a calf's foot, which divides the hoof and is therefore clean: as it were the sole of a round foot (as the Chaldee words it); they were ready for motion any way. Their feet were winged (so the Septuagint); they went so swiftly that it was as if they flew. And their very feet sparkled like the colour of burnished brass; not only the faces, but the very feet, of those are beautiful whom God sends on his errands (Isa 52:7); every step the angels take is glorious. In the vision John had of Christ it is said, His feet were like unto fine brass, as if they burned in a furnace, Rev 1:15. [5.] By their hands (Eze 1:8): They had the hands of a man under their wings on their four sides, an arm and a hand under every wing. They had not only wings for motion, but hands for action. Many are quick who are not active; they hurry about a great deal, but do nothing to purpose, bring nothing to pass; they have wings, but no hands: whereas God's servants, the angels, not only go when he sends them and come when he calls them, but do what he bids them. They are the hands of a man, which are wonderfully made and fitted for service, which are guided by reason and understanding; for what angles do they do intelligently and with judgment. They have calves' feet; this denotes the swiftness of their motion (the cedars of Lebanon are said to skip like a calf, Psa 29:6); but they have a man's hand, which denotes the niceness and exactness of their performances, as the heavens are said to be the work of God's fingers. Their hands were under their wings, which concealed them, as they did the rest of their bodies. Note, The agency of angels is a secret thing and their work is carried on in an invisible way. In working for God, though we must not, with the sluggard, hide our hand in our bosom, yet we must, with the humble, not let our left hand know what our right hand doeth. We may observe that where these wings were their hands were under their wings; wherever their wings carried them they carried hands along with them, to be still doing something suitable something that the duty of the place requires.

(4.) Their motions. The living creatures are moving. Angels are active beings; it is not their happiness to sit still and do nothing, but to be always well employed; and we must reckon ourselves then best when we are doing good, doing it as the angels do it, or whom it is here observed, [1.] That whatever service they went about they went every one straight forward (Eze 1:9, Eze 1:12), which intimates, First, That they sincerely aimed at the glory of God, and had a single eye to that, in all they did. Their going straight forward supposes that they looked straight forward, and never had any sinister intentions in what they did. And, if thus our eye be single, our whole body will be full of light. The singleness of the eye is the sincerity of the heart. Secondly, That they were intent upon the service they were employed in, and did it with a close application of mind. They went forward with their work; for what their hand found to do they did with all their might and did not loiter in it. Thirdly, That they were unanimous in it: They went straight forward, every one about his own work; they did not thwart or jostle one another, did not stand in one another's light, in one another's way. Fourthly, That they perfectly understood their business, and were thoroughly apprised of it, so that they needed not to stand still, to pause of hesitate, but pursue their work with readiness, as those that knew what they had to do and how to do it. Fifthly, They were steady and constant in their work. They did not fluctuate, did not tire, did not vary, but were of a piece with themselves. They moved in a direct line, and so went the nearest way to work in all they did and lost no time. When we go straight we go forward; when we serve God with one heart we rid ground, we rid work. [2.] They turned not when they went, Eze 1:9, Eze 1:12. First, They made no blunders or mistakes, which would give them occasion to turn back to rectify them; their work needed no correction, and therefore needed not to be gone over again. Secondly, They minded no diversions; as they turned not back, so they turned not aside, to trifle with any thing that was foreign to their business. [3.] They went whither the Spirit was to go (Eze 1:12), either, First, Whither their own spirit was disposed to go; thither they went, having no bodies, as we have, to clog or hinder them. It is our infelicity and daily burden that, when the spirit if willing, yet the flesh is weak and cannot keep pace with it, so that the good which we would do we do it not; but angels and glorified saints labour under no such impotency; whatever they incline or intend to do they do it, and never come short of it. Or, rather, Secondly, Whithersoever the Spirit of God would have them go, thither they went. Though they had so much wisdom of their own, yet in all their motions and actions they subjected themselves to the guidance and government of the divine will. Whithersoever the divine Providence was to go they went, to serve its purposes and to execute its orders. The Spirit of God (says Mr. Greenhill) is the great agent that sets angels to work, and it is their honour that they are led, they are easily led, by the Spirit. See how tractable and obsequious these noble creatures are. Whithersoever the Spirit is to go they go immediately, with all possible alacrity. Note, Those that walk after the Spirit do the will of God as the angels do it. [4.] They ran and returned like a flash of lightning, Eze 1:14. This intimates, First, That they made haste; they were quick in their motions, as quick as lightning. Whatever business they went about they despatched it immediately, in a moment, in the twinkling of an eye. Happy they that have no bodies to retard their motion in holy exercises. And happy shall we be when we come to have spiritual bodies for spiritual work. Satan falls like lightning into his own ruin, Luk 10:18. Angels fly like lightning in their Master's work. The angel Gabriel flew swiftly. Secondly, That they made haste back: They ran and returned; ran to do their work and execute their orders, and then returned to give an account of what they had done and receive new instructions, that they might be always doing. They ran into the lower world, to do what was to be done there; but, when they had done it, they returned like flash of lightning to the upper world again, to the beatific vision of their God, which they could not with any patience be longer from than their service did require. Thus we should be in the affairs of this world as out of our element. Though we run into them, we must not repose in them, but our souls must quickly return like lightning to God their rest and centre.

5. We have an account of the light by which the prophet saw these living creatures, or the looking-glass in which he saw them, Eze 1:13. (1.) He saw them by their own light, for their appearance was like burning coals of fire; they are seraphim-burners, denoting the ardour of their love to God, their fervent zeal in his service, their splendour and brightness, and their terror against God's enemies. When God employs them to fight his battles they are as coals of fire (Psa 18:12) to devour the adversaries, as lightnings shot out to discomfit them. (2.) He saw them by the light of some lamps, which went up and down among them, the shining whereof was very bright. Satan's works are works of darkness; he is the ruler of the darkness of this world. But the angels of light are in the light, and, though they conceal their working, they show their work, for it will bear the light. But we see them and their works only by candle-light, but the dim light of lamps that go up and down among them; when the day breaks, and the shadows flee away, we shall see them clearly. Some make the appearance of these burning coals, and of the lightning that issues out of the fire, to signify the wrath of God, and his judgments, that were now to be executed upon Judah and Jerusalem for their sins, in which angels were to be employed; and accordingly we find afterwards coals of fire scattered upon the city to consume it, which were fetched from between the cherubim, Eze 10:2. But by the appearance of the lamps then we may understand the light of comfort which shone forth to the people of God in the darkness of this present trouble. If the ministry of the angels is as a consuming fire to God's enemies, it is as a rejoicing light to his own children. To the one this fire is bright, it is very reviving and refreshing; to the other, out of the fire comes fresh lightning to destroy them. Note, Good angels are our friends, or enemies, according as God is.

Matthew Henry: Eze 1:15-25

The prophet is very exact in making and recording his observations concerning this vision. And here we have,

I. The notice he took of the wheels, Eze 1:15-21. The glory of God appears not only in the splendour of his retinue in the upper world, but in the steadiness of his government here in this lower world. Having seen how God does according to his will in the armies of heaven, let us now see how he does according to it among the inhabitants of the earth; for there, on the earth, the prophet saw the wheels, Eze 1:15. As he beheld the living creatures, and was contemplating the glory of that vision and receiving instruction from it, this other vision presented itself to his view. Note, Those who make a good use of the discoveries God has favoured them with may expect further discoveries; for to him that hath shall be given. We are sometimes tempted to think there is nothing glorious but what is in the upper world, whereas, could we with an eye of faith discern the beauty of Providence and the wisdom, power, and goodness, which shine in the administration of that kingdom, we should see, and say, Verily he is a God that judgeth in the earth and acts like himself. There are many things in this vision which give us some light concerning the divine Providence. 1. The dispensations of Providence are compared to wheels, either the wheels of a chariot, in which the conqueror rides in triumph, or rather the wheels of a clock or watch, which all contribute to the regular motion of the machine. We read of the course or wheel of nature (Jam 3:6), which is here set before us as under the direction of the God of nature. Wheels, though they move not of themselves, as the living creatures do, are yet made movable and are almost continually kept in action. Providence, represented by these wheels, produces changes; sometimes one spoke of the wheel is uppermost and sometimes another; but the motion of the wheel on its own axletree, like that of the orbs above, is very regular and steady. The motion of the wheels is circular; by the revolutions of Providence things are brought to the same posture and pass which they were in formerly; for the thing that is is that which has been, and there is no new thing under the sun, Ecc 1:9, Ecc 1:10. 2. The wheel is said to be by the living creatures, who attended it to direct its motion; for the angels are employed as the ministers of God's providence, and have a greater hand in directing the motions of second causes to serve the divine purpose than we think they have. Such a close connexion is there between the living creatures and the wheels that they moved and rested together. Were angels busily employed? Men were busily employed as instruments in their hand, whether of mercy or judgment, though they themselves were not aware of it. Or, Are men active to compass their designs? Angels at the same time are acting to control and overrule them. This is much insisted on here (Eze 1:19): When the living creatures went, to bring about any business, the wheels went by them; when God has work to do by the ministry of angels second causes are all found, or made, ready to concur in it; and (Eze 1:21) when those stood these stood; when the angels had done their work the second causes had done theirs. If the living creatures were lifted up from the earth, were elevated to any service above the common course of nature and out of the ordinary road (as suppose in the working of miracles, the dividing of the water, the standing still of the sun), the wheels, contrary to their own natural tendency, which is towards the earth, move in concert with them, and are lifted up over against them; this is thrice mentioned, Eze 1:19-21. Note, All inferior creatures are, and move, and act, as the Creator, by the ministration of angels, directs and influences them. Visible effects are managed and governed by invisible causes. The reason given of this is because the spirit of the living creatures was in the wheels; the same wisdom, power, and holiness of God, the same will and counsel of his, that guides and governs the angels and all their performances, does, by them, order and dispose of all the motions of the creatures in this lower world and the events and issues of them. God is the soul of the world, and animates the whole, both that above and that beneath, so that they move in perfect harmony, as the upper and lower parts of the natural body do, so that whithersoever the Spirit is to go (whatever God wills and purposes to be done and brought to pass) thither their spirit is to go; that is, the angels, knowingly and designedly, set themselves to bring it about. And their spirit is in the wheels, which are therefore lifted up over against them; that is, both the powers of nature and the wills of men are all made to serve the intention, which they infallibly and irresistibly effect, though perhaps they mean not so, neither doth their heart think so, Isa 10:7; Mic 4:11, Mic 4:12. Thus, though the will of God's precept be not done on earth as it is done in heaven, yet the will of his purpose and counsel is, and shall be. 3. The wheel is said to have four faces, looking four several ways (Eze 1:15), denoting that the providence of God exerts itself in all parts of the world, east, west, north, and south, and extends itself to the remotest corners of it. Look which way you will upon the wheel of Providence, and it has a face towards you, a beautiful one, which you may admire the features and complexion of; it looks upon you as ready to speak to you, if you be but ready to hear the voice of it; like a well-drawn picture, it has an eye upon all that have an eye upon it. The wheel had so four faces that it had in it four wheels, which went upon their four sides, Eze 1:17. At first Ezekiel saw it as one wheel (Eze 1:15), one sphere; but afterwards he saw it was four, but they four had one likeness (Eze 1:16); not only they were like one another, but they were as if they had been one. This intimates, (1.) That one event of providence is like another; what happens to us is that which is common to men and what we are not to think strange. (2.) That various events have a tendency to the same issue and concur to answer the same intention. 4. Their appearance and their work are said to be like the colour of a beryl (Eze 1:16), the colour of Tarshish (so the word is), that is, of the sea; the beryl is of that colour, sea-green; blue Neptune we call it. The nature of things in this world is like that of the sea, which is in a continual flux and yet there is a constant coherence and succession of its parts. There is a chain of events which is always drawing one way or other. The sea ebbs and flows, so does Providence in its disposals, but always in the stated appointed times and measures. The sea looks blue, as the air does, because of the shortness and feebleness of our sight, which can see but a little way of either; to that colour therefore are the appearance and work of Providence fitly compared, because we cannot find out that which God does from the beginning to the end, Ecc 3:11. We see but parts of his ways (Job 26:14), and all beyond looks blue, which gives us to understand no more concerning it but that in truth we know it not; it is far above out of our sight. 5. Their appearance and their work are likewise said to be as it were a wheel in the middle of a wheel. Observe here again, Their appearance to the prophet is designed to set forth what their work really is. Men's appearance and their work often differ, but the appearance of God's providence and its work agree; if they seem to differ, it is through our ignorance and mistake. Now both were as a wheel in a wheel, a less wheel moved by a greater. We pretend not to give a mathematical description of it. The meaning is that the disposals of Providence seem to us intricate, perplexed, and unaccountable, and yet that they will appear in the issue to have been all wisely ordered for the best; so that though what God does we know not now, yet we shall know hereafter, Joh 13:7. 6. The motion of these wheels, like that of the living creatures, was steady, regular, and constant: They returned not when they went (Eze 1:17), because they never went amiss, nor otherwise than they should do. God, in his providence, takes his work before him, and he will have it forward; and it is going on even when it seems to us to be going backward. They went as the Spirit directed them, and therefore returned not. We should not have occasion to return back as we have, and to undo that by repentance which we have done amiss, and to do it over again, if we were but led by the Spirit and followed his direction. The Spirit of life (so some read it) was in the wheels, which carried them on with ease and evenness, and then they returned not when they went. 7. The rings, or rims, of the wheels were so high that they were dreadful, Eze 1:18. They were of a vast circumference, so that when they were reared, and put in motion, the prophet was even afraid to look upon them. Note, The vast compass of God's thought, and the vast reach of his design, are really astonishing; when we go about to describe the circle of Providence we are struck with amazement and are even swallowed up. O the height and depth of God's councils! The consideration of them should strike an awe upon us. 8. They were full of eyes round about. This circumstance of the vision is most surprising of all, and yet most significant, plainly denoting that the motions of Providence are all directed by infinite wisdom. The issues of things are not determined by a blind fortune, but by those eyes of the Lord which run to and fro through the earth, and are in every place, beholding the evil and the good. Note, It is a great satisfaction to us, and ought to be so, that, though we cannot account for the springs and tendencies of events, yet they are all under the cognizance and direction of an all-wise all-seeing God.

II. The notice he took of the firmament above over the heads of the living creatures. When he saw the living creatures moving, and the wheels by them, he looked up, as it is proper for us to do when we observe the various motions of providence in this lower world; looking up, he saw the firmament stretched forth over the heads of the living creatures, Eze 1:22. What is done on earth is done under the heaven (as the scripture often speaks), under its inspection and influence. Observe, 1. What he saw: The firmament was as the colour of the terrible crystal, truly glorious, but terribly so; the vastness and brightness of it put the prophet into an amazement and struck him with an awful reverence. The terrible ice, or frost (so it may be read), the colour of snow congealed, or as mountains of ice in the northern seas, which are very frightful. Daring sinners ask, Can God judge through the dark cloud? Job 22:13. But that which we take to be a dark cloud is to him transparent as crystal, through which, from the place of his habitation, he looks upon all the inhabitants of the earth, Psa 33:14. Under the firmament he saw the wings of the living creatures erect, Eze 1:23. When they pleased they used them either for flight or for covering. God is on high, above the firmament; the angels are under the firmament, which denotes their subjection to God's dominion and their readiness to fly on his errands in the open firmament of heaven, and to serve him unanimously. 2. What he heard. (1.) He heard the noise of the angels' wings, Eze 1:24. Bees and other insects make a great noise with the vibration of their wings; here the angels do so, to awaken the attention of the prophet to that which God was about to say to him from the firmament, Eze 1:25. Angels, by the providences they are employed in, sound God's alarms to the children of men and stir them up to hear his voice; for that is it that cries in the city and is heard and understood by the men of wisdom. The noise of their wings was loud and terrible, as the noise of great waters (like the rout or roaring of the sea), and as the noise of a host, the noise of war; but it was articulate and intelligible, and did not give an uncertain sound; for it was the voice of speech; nay, it was as the voice of the Almighty, for God, by his providences, speaks once, yea, twice, if we could by perceive it, Job 33:14. The Lord's voice cries, Mic 6:9. (2.) He heard a voice from the firmament, from him that sits upon the throne there, Eze 1:25. When the angels moved they made a noise with their wings; but, when with that they had roused a careless world, they stood still, and let down their wings, that there might be a profound silence, and so God's voice might be the better heard. The voice of Providence is designed to open men's ears to the voice of the word, to do the office of the crier, who with a loud voice charges silence while the judge passes sentence. He that has ears to hear, let him hear. Note, Noises on earth should awaken our attention to the voice from the firmament; for how shall we escape if we turn away from him that speaks from heaven!

Matthew Henry: Eze 1:26-28

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, Rev 1:12, Rev 1:13. 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 (1Pe 1:11) and the testimony of Jesus, Rev 19:10. 1. This glory of Christ that the prophet saw was above the firmament that was over the heads of the living creatures, Eze 1:26. 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, 1Pe 3:22. 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, Heb 2:9. 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 (Rev 4:2), 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 (Joh 5:27), 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, Eze 1:27. (1.) Is 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.) Is 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 Christ's divine nature, the glory and virtue of which are hidden within the colour of amber; it is what no man has seen nor can see. The latter they suppose to be his human nature, the glory of which there were those who saw; the glory as of the only begotten of the Father, full of grace and truth, Joh 1:14. He had rays coming out of his hand, and yet there was the hiding of his power, Hab 3:4. The fire in which the Son of man appeared here might be intended to signify the judgments that were ready to be executed upon Judah and Jerusalem, coming form that fiery indignation of the Almighty which devours the adversaries. Nothing is more dreadful to the most daring sinners than the wrath of him that sits upon the throne, and of the Lamb, Rev 6:16. The day is coming when the Lord Jesus shall be revealed in flaming fire, 2Th 1:7, 2Th 1:8. It concerns us therefore to kiss the Son lest he be angry. 5. The throne is surrounded with a rainbow, Eze 1:28. It is so in St. John's vision, Rev 4:3. The brightness about it was of divers colours, as the bow that is in the cloud in the day of rain, which, as it is a display of majesty, and looks very great, so it is a pledge of mercy, and looks very kind; for it is a confirmation of that gracious promise God has made that he will not drown the world again, and he has said, I will look upon the bow and remember the covenant, Gen 9:16. This intimates that he who sits upon the throne is the Mediator of the covenant, that his dominion is for our protection, not our destruction, that he interposes between us and the judgments our sins have deserved, and that all the promises of God are in him yea and amen. Now that the fire of God's wrath was breaking out against Jerusalem bounds should be set to it, and he would not make an utter destruction of it, for he would look upon the bow and remember the covenant, as he promised in such a case, Lev 26:42.

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, Heb 10:1. 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.

Keil-Delitzsch: Eze 1:4-28

Description of the theophany seen by the spirit of the prophet. - Eze 1:4. And I saw, and, lo, a tempestuous wind came from the north, a great cloud, and a fire rolled together like a ball, and the brightness of light round about it, and out of its midst, as the appearance of glowing metal from the midst of the fire . - The description begins with a general outline of the phenomenon, as the same presented itself to the spiritual eye of the prophet on its approach from the north. A tempestuous wind brings hither from the north a great cloud, the centre of which appears as a lump of fire, which throws around the cloud the brightness of light, and presents in its midst the appearance of glowing metal. The coming of the phenomenon from the north is, as a matter of course, not connected with the Babylonian representation of the mountain of the gods situated in the extreme north, Isa 14:13. According to the invariable usage of speech followed by the prophets, especially by Jeremiah (cf. e.g., Eze 1:14; Eze 4:6; Eze 6:1, etc.), the north is the quarter from which the enemies who were to execute judgment upon Jerusalem and Judah break in. According to this usage, the coming of this divine appearance from the north signifies that it is from the north that God will bring to pass the judgment upon Judah. אשׁ מתלקּחת , "fire rolled together like a ball,"is an expression borrowed from Exo 9:10. לו refers to ענן , and מתּוכהּ to אשׁ , as we see from the words in apposition, מתּוך האשׁ . The fire, which formed the centre of the cloud, had the appearance of השׁמל . The meaning of this word, which occurs again in Eze 1:27 and Eze 8:2, is disputed. The Septuagint and Vulgate translate it by ἤλεκτρον , electrum , i.e., a metal having a bright lustre, and consisting of a mixture of gold and silver. Cf. Strabo, III. 146; Plin. Hist. Nat. xxxiii. 4. To the explanation of Bochart, that it is a compound of נחשׁת , "brass,"and the Talmudic word מלל or מללא , "aurum rude ," and signifies "rough gold ore,"is opposed the fact that the reading מללא in the Talmud is not certain, but purports to be ממלא (cf. Gesen. Thesaur . p. 535, and Buxtorf, Lexic. Talmud , p. 1214), as well as the circumstance that raw gold ore has not a lustre which could shine forth out of the fire. Still less probability has the supposition that it is a compound of l#$x , in Syriac "conflavit, fabricavit ," and חשׁם , "fricuit," on which Hävernick and Maurer base the meaning of "a piece of metal wrought in the fire."The word appears simply to be formed from חשׁם , probably "to glow,"with ל appended, as כּרמל from כרם m orf , and to denote "glowing ore."This meaning is appropriate both in v. 27, where עין השׁמל is explained by מראה־אשׁ , as well as in Eze 8:2, where זהר , "brilliancy,"stands as parallel to it. השׁמל , however, is different from נחשׁת קלל in Eze 1:7 and in Dan 10:6, for חשׁמל refers in all the three places to the person of Him who is enthroned above the cherubim; while נחשׁת קלל in Eze 1:7 is spoken of the feet of the cherubim, and in Dan 10:6 of the arms and feet of the personage who there manifests Himself. In verse fifth the appearance is described more minutely. There first present themselves to the eye of the seer four beings, whom he describes according to their figure and style.

Eze 1:5-14

The four cherubim. - Eze 1:5. And out of its midst there prominently appeared a figure, consisting of four creatures, and this was their appearance: they had the figure of a man. Eze 1:6 . And each had four faces, and each of them had four wings. Eze 1:7 . And their feet were upright-standing feet; and the soles of their feet like the soles of a calf, and sparkling like the appearance of shining brass. Eze 1:8 . And the hands of a man were under their wings on their four sides; and all four had faces and wings. Eze 1:9 . Their wings were joined one to another; they turned not as they went; they went each one in the direction of his face. Eze 1:10 . And the form of their faces was that of a man; and on the right all four had a lion's face; and on the left all four had the face of an ox; and all four had an eagle's face. Eze 1:11 . And their faces and their wings were divided above, two of each uniting with one another, and two covering their bodies. Eze 1:12 . And they went each in the direction of his face; whithersoever the spirit was to go, they went; they turned not as they went. Eze 1:13 . And the likeness of the creatures resembled burning coals of fire, like the appearance of torches: it (the fire) went hither and thither amongst the beings; and the fire was brilliant, and from the fire came forth lightning. Eze 1:14 . And the beings ran hither and thither in a zig-zag manner.

From out of the fiery centre of the cloud there shows itself the form ( tw%md@; , properly "resemblance,""picture") of four חיּות , animantia , "living creatures;" ζῶα , Rev 4:6; not θηρία , "wild beasts,"as Luther has incorrectly rendered it, after the animalia of the Vulgate. These four creatures had דּמוּת אדם , "the figure of a man."Agreeably to this notice, placed at the head of the description, these creatures are to be conceived as presenting the appearance of a human body in all points not otherwise specified in the following narrative. Each of them had four faces and four wings ( אחת without the article stands as a distributive, and כּנפים are "pinions,"as in Isa 6:2, not "pairs of wings"). Their feet were רגל ישׁרה , "a straight foot;"the singular stands generically, stating only the nature of the feet, without reference to their number. We have accordingly to assume in each of the four creatures two legs, as in a man. ישׁר .nam a , "straight,"i.e., standing upright, not bent, as when sitting or kneeling. רגל is the whole leg, including the knee and thigh, and כּף רגל , "sole of the foot,"or the under part of the leg, with which we tread on the ground. This part, not the whole leg, resembled the calf's foot, which is firmly planted on the ground. The legs sparkled like the appearance of נחשׁה קלל . The subject of נצצים is not "the כּרוּבים , which are understood to be intended under the חיּות in verse fifth"(Hitzig), for this subject is too far distant, but רגליהם , which is here construed as masculine, as in Jer 13:16. In this sense are these words apprehended in Rev 1:15, and נחשׁת there translated by χαλκολίβανος . On this word see Hengstenberg and Düsterdieck on Rev 1:15. נח ' קלל probably signifies "light,"i.e., "bright, shining brass,"as the old translators have rendered it. The Septuagint has ἐξαστράπτων ; the Vulgate, aes candens ; and the Chaldee paraphrase, aes flammans . The signification "smoothed, polished brass"(Bochart), rests upon uncertain combinations; cf. Gesen. Thes . p. 1217, and is appropriate neither here nor in Dan 10:6, where these words precede, "His face had the appearance of lightning, and his eyes were as a flame of fire."Under the four wings were four hands on the four sides of each cherub, formed like the hands of a man. The wings accordingly rested upon the shoulders, from which the hands came forth. The Chetib וידו may certainly be defended if with Kimchi and others we punctuate וידו , and take the suffix distributively and אדם elliptically, "his (i.e., each of the four creatures) hands were (the hands of) a man;"cf. for such an ellipsis as this, passages like that in Psa 18:34, רגלי כּאיּלות , "my feet as the (feet) of hinds;"Job 35:2, מאל , "before the righteousness of God."It is extremely probable, however, that ו is only the error of an old copyist for י , and that the Keri וידי is the correct reading, as the taking of אדם elliptically is not in keeping with the broad style of Ezekiel, which in its verbosity verges on tautology. The second half of Eze 1:8 is neither, with Hävernick, to be referred to the following ninth verse, where the faces are no more spoken of, nor, with Hitzig, to be arbitrarily mutilated; but is to be taken as it stands, comprising all that has hitherto been said regarding the faces and wings, in order to append thereto in Eze 1:9. the description of the use and nature of these members. The definite statement, that "the wings were joined one to another,"is in Eze 1:11 limited to the two upper wings, according to which we have so to conceive the matter, that the top or the upper right wing of each cherub came in contact with the top of the left wing of the neighbouring cherub. This junction presented to the eye of the seer the unity and coherence of all the four creatures as a complete whole - a חיּה , and implied, as a consequence, the harmonious action in common of the four creatures. They did not turn as they went along, but proceeded each in the direction of his face. אל , "over against his face."The meaning is thus rightly given by Kliefoth: "As they had four faces, they needed not to turn as they went, but went on as (i.e., in the direction in which) they were going, always after the face."

In the closer description of the faces in Eze 1:10, the face of the man is first mentioned as that which was turned towards the seer, that of the lion to the right side, the ox to the left, and that of the eagle (behind). In naming these three, it is remarked that all the four creatures had these faces: in naming the man's face, this remark is omitted, because the word פּניהם (referring to all the four) immediately precedes. In Eze 1:11, it is next remarked of the faces and wings, that they were divided above ( מלמעלה , "from above,""upward"); then the direction of the wings is more precisely stated. The word וּפניהם is neither to be referred to the preceding, "and it was their faces,"nor, with Hitzig, to be expunged as a gloss; but is quite in order as a statement that not only the wings but also the faces were divided above, consequently were not like Janus' faces upon one head, but the four faces were planted upon four heads and necks. In the description that follows, חוברות אישׁ is not quite distinct, and #$y)i is manifestly to be taken as an abbreviation of אשּׁה אל־אחותהּ in Eze 1:9 : on each were two wings joining one another, i.e., touching with their tops the tips of the wings of the cherub beside them, in accordance with which we have to conceive the wings as expanded. Two were covering their bodies, i.e., each cherub covered his body with the pair of wings that folded downwards; not, as Kliefoth supposes, that the lower wings of the one cherub covered the body of the other cherub beside him, which also is not the meaning in Eze 1:23; see note on that verse. In Eze 1:12, what is to be said about their movements is brought to a conclusion, while both statements are repeated in Eze 1:9 , and completed by the addition of the principium movens . In whatever direction the רוּח "was to go, in that direction they went;"i.e., not according to the action of their own will, but wherever the רוּח impelled them. רוּח , however, signifies not "impulse,"nor, in this place, even "the wind,"as the vehicle of the power of the spiritual life palpable to the senses, which produced and guided their movements, (Kliefoth), but spirit. For, according to Eze 1:20, the movement of the wheels, which was in harmony with the movements of the cherubim, was not caused by the wind, but proceeded from the רוּח החיּה , i.e., from the spirit dwelling in the creature. On the contrary, there is not in the whole description, with the exception of the general statement that a tempestuous wind drove from the north the great cloud in which the theophany was enwrapped, any allusion to a means of motion palpable to the senses. In the 13th and 14th verses is described the entire impression produced by the movement of the whole appearance. וּדמוּת החיּות precedes, and is taken absolutely "as regards the form of the creatures,"and corresponds to the דּמוּת ארבּע חיּות in Eze 1:5, with which the description of the individual figures which appeared in the brightness of the fire was introduced. Their appearance was like burning coals of fire, like the appearance of torches. היא refers to אשׁ as the principal conception. Fire, like the fire of burning coals and torches, went, moved hither and thither amongst the four creatures. This fire presented a bright appearance, and out of it came forth lightnings. The creatures, moreover, were in constant motion. רצוא , from רצא , an Aramaising form for the Hebrew רוּץ , to run. The infin. absol. stands instead of the finite verb . The conjecture of יצוא , after Gen 8:7 (Hitzig), is inappropriate, because here we have not to think of "coming out,"and no reason exists for the striking out of the words, as Hitzig proposes. The continued motion of the creatures is not in contradiction with their perpetually moving on straight before them. "They went hither and thither, and yet always in the direction of their countenances; because they had a countenance looking in the direction of every side"(Kliefoth). בּזק signifies not "lightning"(= בּרק ), but comes from בּזק ; in Syriac, "to be split,"and denotes "the splitting,"i.e., the zigzag course of the lightning (Kliefoth).

Eze 1:15-21

The four wheels beside the cherubim. - Eze 1:15. And I saw the creatures, and, lo, there was a wheel upon the earth beside the creatures, towards their four fronts. Eze 1:16 . The appearance of the wheels and their work was like the appearance of the chrysolite; and all four had one kind of figure: and their appearance and their work was as if one wheel were within the other. Eze 1:17 . Towards their four sides they went when they moved: they turned not as they went. Eze 1:18 . And their felloes, they were high and terrible; and their felloes were full of eyes round about in all the four. Eze 1:19 . And when the creatures moved, the wheels moved beside them; and when the creatures raised themselves up from the earth, the wheels also raised themselves. Eze 1:20 . Whithersoever the spirit was to go, they went in the direction in which the spirit was to go; and the wheels raised themselves beside them: for the spirit of the creatures was in the wheels. Eze 1:21 . When the former moved, the latter moved also; when the former stood, the latter stood; and when the former raised themselves from the ground, the wheels raised themselves beside them: for the spirit of the creatures was in the wheels. - The words, "and I saw the creatures,"prepare the way for the transition to the new object which presented itself in these creatures to the eye of the seer. By the side of these creatures upon the ground he sees a wheel, and that at the four fronts, or front faces of the creatures. The singular suffix in לארבּעת פּניו can neither be referred, with Rosenmüller, to the chariot, which is not mentioned at all, nor, with Hitzig, to the preposition אצל , nor, with Hävernick, Maurer, and Kliefoth, to אופן , and so be understood as if every wheel looked towards four sides, because a second wheel was inserted in it at right angles. This meaning is not to be found in the words. The suffix refers ad sensum to חיּות (Ewald), or, to express it more correctly, to the figure of the cherubim with its four faces turned to the front, conceived as a unity - as one creature ( החיּה , Eze 1:22). Accordingly, we have so to represent the matter, that by the side of the four cherubim, namely, beside his front face, a wheel was to be seen upon the earth. Ezekiel then saw four wheels, one on each front of a cherub, and therefore immediately speaks in Eze 1:16 of wheels (in the plural). In this verse מראה is adspectus , and מעשׂה "work;"i.e., both statements employing the term "construction,"although in the first hemistich only the appearance, in the second only the construction, of the wheels is described. תּרשׁישׁ is a chrysolite of the ancients, the topaz of the moderns, - a stone having the lustre of gold. The construction of the wheels was as if one wheel were within a wheel, i.e., as if in the wheel a second were inserted at right angles, so that without being turned it could go towards all the four sides. גּבּיהן , in Eze 1:18, stands absolutely. "As regards their felloes,"they possessed height and terribleness-the latter because they were full of eyes all round. Hitzig arbitrarily understands גּבהּ of the upper sides; and יראה , after the Arabic, of the under side, or that which lies towards the back. The movement of the wheels completely followed the movement of the creatures (Eze 1:19-21), because the spirit of the creature was in the wheels. החיּה , in Eze 1:20 and Eze 1:21, is not the "principle of life"(Hävernick), but the cherubic creatures conceived as a unity, as in Eze 1:22, where the meaning is undoubted. The sense is: the wheels were, in their motion and rest, completely bound by the movements and rest of the creatures, because the spirit which ruled in them was also in the wheels, and regulated their going, standing, and rising upwards. By the רוּח the wheels are bound in one with the cherub-figures, but not by means of a chariot, to or upon which the cherubim were attached.

Keil-Delitzsch: Eze 1:22-28

The throne of Jehovah. - Eze 1:22. And over the heads of the creature there appeared an expanse like the appearance of the terrible crystal, stretched out over their heads above. Eze 1:23 . And under the expanse were their wings, extended straight one towards another: each had two wings, covering to these, and each two (wings), covering to those, their bodies. Eze 1:24 . And I heard the sound of their wings, as the sound of many waters, like the voice of the Almighty, as they went: a loud rushing like the clamour of a camp: when they stood, they let down their wings. Eze 1:25 . And there came a voice from above the expanse which was above their heads; when they stood, they let their wings sink down. Eze 1:26 . Over the expanse above their heads was to be seen, like a sapphire stone, the figure of a throne: and over the figure of the throne was a figure resembling a man above it. Eze 1:27 . And I saw like the appearance of glowing brass, like the appearance of fire within the same round about; from the appearance of his loins upwards, and from the appearance of his loins downwards, I saw as of the appearance of fire, and a shining light was round about it. Eze 1:28 . Like the appearance of the bow, which is in the clouds in the day of rain, was the appearance of the shining light round about. This was the appearance of the likeness of the glory of Jehovah. And I saw it, and fell upon my face, and I heard the voice of one that spake. - Above, over the heads of the figures of the cherubim, Ezekiel sees something like the firmament of heaven (Eze 1:22.), and hears from above this canopy a voice, which re-echoes in the rushing of the wings of the cherubim, and determines the movement as well as the standing still of these creatures. The first sentence of Eze 1:22 literally signifies: "And a likeness was over the heads of the creature - a canopy, as it were, stretched out." רקיע is not the genitive after דּמוּת , but an explanatory apposition to it, and before רקיע ; neither has כּ fallen out (as Hitzig supposes), nor is it to be supplied. For דּמוּת denotes not any definite likeness, with which another could be compared, but, properly, similitudo , and is employed by Ezekiel in the sense of "something like." רקיע , without the article, does not mean the firmament of heaven, but any expanse, the appearance of which is first described as resembling the firmament by the words כּעין הקּרח . It is not the firmament of heaven which Ezekiel sees above the heads of the cherubim, but an expanse resembling it, which has the shining appearance of a fear-inspiring crystal. נורא , used of crystal, in so far as the appearance of this glittering mass dazzles the eyes, and assures terror, as in Jdg 13:6, of the look of the angel; and in Job 37:22, of the divine majesty. The description is based upon Exo 24:10, and the similitude of the crystal has passed over to the Apocalypse, Rev 4:6. Under the canopy were the wings of the cherubim, ישׁרות , standing straight, i.e., spread out in a horizontal direction, so that they appeared to support the canopy. אשּׁה אל־אחותה is not, with Jerome and others, to be referred to the cherubim ( החיּה ), but to כּנפיהם , as in Eze 1:9. The לאישׁ which follows does refer, on the contrary, to the cherub, and literally signifies, "To each were two wings, covering, namely, to these and those, their bodies." להנּה corresponds to לאישׁ , in a manner analogous to לאחת להם in Eze 1:6. By the repetition of the להנּה , "to these and those,"the four cherubim are divided into two pairs, standing opposite to one another. That this statement contradicts, as Hitzig asserts, the first half of the verse, is by no means evident. If the two creatures on each side covered their bodies with the two wings, then two other wings could very easily be so extended under the canopy that the tops of the one should touch those of the other. As the creatures moved, Ezekiel hears the sound, i.e., the rustling of their wings, like the roaring of mighty billows. This is strengthened by the second comparison, "like the voice of the Almighty,"i.e., resembling thunder, cf. Eze 10:5. The קול המלּה that follows still depends on אשׁמע . המלּה , which occurs only here and in Jer 11:6, is probably synonymous with המון "roaring,""noise,""tumult."This rushing sound, however, was heard only when the creatures were in motion; for when they stood, they allowed their wings to fall down. This, of course, applies only to the upper wings, as the under ones, which covered the body, hung downwards, or were let down. From this it clearly appears that the upper wings neither supported nor bore up the canopy over their heads, but only were so extended, when the cherubim were in motion, that they touched the canopy. In Eze 1:25 is also mentioned whence the loud sound came, which was heard, during the moving of the wings, from above the canopy, consequently from him who was placed above it, so that the creatures, always after this voice resounded, went on or stood still, i.e., put themselves in motion, or remained without moving, according to its command.

With the repetition of the last clause of Eze 1:24 this subject is concluded in Eze 1:25. Over or above upon the firmament was to be seen, like a sapphire stone, the likeness of a throne, on which sat one in the form of a man - i.e., Jehovah appeared in human form, as in Dan 7:9. Upon this was poured out a fiery, shining light, like glowing brass ( עין חשׁמל , as in Eze 1:4) and like fire, בּית־להּ סביב , "within it round about"( מבּית = בּית , "within,"and להּ , pointing back to דּמוּת כּסּא ). This appears to be the simplest explanation of these obscure words. They are rendered differently by Hitzig, who translates them: "like fire which has a covering round about it, i.e., like fire which is enclosed, whose shining contrasts so much the more brightly on account of the dark surrounding."But, to say nothing of the change which would then be necessary of בּית into בּית , this meaning seems very far-fetched, and cannot be accepted for this reason alone, that מראה אשׁ , neither in the following hemistich ( Eze 1:27 ) nor in Eze 8:2, has any such or similar strengthening addition. The appearance above shows, as the centre of the cloud (Eze 1:4), a fiery gleam of light, only there is to be perceived upon the throne a figure resembling a man, fiery-looking from the loins upwards and downwards, and round about the figure, or rather round the throne, a shining light ( נגהּ , cf. Eze 1:4), like the rainbow in the clouds, cf. Rev 4:3. This הוּא , Eze 1:28, does not refer to הנּגהּ , but to the whole appearance of him who was enthroned - the covering of light included, but throne and cherubim (Eze 10:4, Eze 10:19) excluded (Hitzig)] was the appearance of the likeness of Jehovah's glory. With these words closes the description of the vision. The following clause, "And I saw, etc.,"forms the transition to the word of Jehovah, which follows on the second chapter, and which summoned Ezekiel to become a prophet to Israel. Before we pass, however, to an explanation of this word, we must endeavour to form to ourselves a clear conception of the significance of this theophany.

For its full understanding we have first of all to keep in view that it was imparted to Ezekiel not merely on his being called to the office of prophet, but was again repeated three times - namely, in Eze 3:22., where he was commissioned to predict symbolically the impending siege of Jerusalem; Eze 8:4., when he is transported in spirit to the temple-court at Jerusalem for the purpose of beholding the abominations of the idol-worship practised by the people, and to announce the judgment which, in consequence of these abominations, was to burst upon the city and the temple, in which it is shown to him how the glory of the Lord abandons, first the temple and thereafter the city also; and in Eze 43:1., in which is shown to him the filling of the new temple with the glory of the Lord, to swell for ever among the children of Israel. In all three passages it is expressly testified that the divine appearance was like the first which he witnessed on the occasion of his call. From this Kliefoth has drawn the right conclusion, that the theophany in Eze 1:4. bears a relation not to the call only, but to the whole prophetic work of Ezekiel: "We may not say that God so appears to Ezekiel at a later time, because He so appeared to him at his call; but we must say, conversely, that because God wills and must so appear to Ezekiel at a later time while engaged in his prophetic vocation, therefore He also appears to him in this form already at his call."The intention, however, with which God so appears to him is distinctly contained in the two last passages, Ezekiel 8-11 and Ezekiel 43: "God withdraws in a visible manner from the temple and Jerusalem, which are devoted to destruction on account of the sin of the people: in a visible manner God enters into the new temple of the future; and because the whole of what Ezekiel was inspired to foretell was comprehended in these two things - the destruction of the existing temple and city, and the raising up of a new and a better; - because the whole of his prophetic vocation had its fulfilment in these, therefore God appears to Ezekiel on his call to be a prophet in the same form as that in which He departs from the ancient temple and Jerusalem, in order to their destruction, and in which He enters into the new edifice in order to make it a temple. The form of the theophany, therefore, is what it is in Eze 1:4., because its purpose was to show and announce to the prophet, on the one side the destruction of the temple, and on the other its restoration and glorification."These remarks are quite correct, only the significance of the theophany itself is not thereby made clear. If it is clear from the purpose indicated why God here has the cherubim with Him, while on the occasion of other appearances (e.g., Dan 7:9; Isa 6:1) He is without cherubim; as the cherubim here have no other significance than what their figures have in the tabernacle, viz., that God has there His dwelling-place, the seat of His gracious presence; yet this does not satisfactorily explain either the special marks by which the cherubim of Ezekiel are distinguished from those in the tabernacle and in Solomon's temple, or the other attributes of the theophany. Kliefoth, moreover, does not misapprehend those diversities in the figures of the cherubim, and finds indicated therein the intention of causing it distinctly to appear that it is the one and same Jehovah, enthroned amid the cherubim, who destroys the temple, and who again uprears it. Because Ezekiel was called to predict both events, he therefore thinks there must be excluded, on the one hand, such attributes in the form of the manifestation as would be out of harmony with the different aims of the theophany; while, on the other, those which are important for the different aims must be combined and comprehended in one form, that this one form may be appropriate to all the manifestations of the theophany. It could not therefore have in it the ark of the covenant and the mercy-seat; because, although these would probably have been appropriate to the manifestation for the destruction of the old temple (Eze 8:1.), they would not have been in keeping with that for entering into the new temple. Instead of this, it must show the living God Himself upon the throne among "the living creatures;"because it belongs to the new and glorious existence of the temple of the future, that it should have Jehovah Himself dwelling within it in a visible form.

From this, too, may be explained the great fulness of the attributes, which are divisible into three classes: 1. Those which relate to the manifestation of God for the destruction of Jerusalem; 2. Those which relate to the manifestation of God for entering into the new temple; and, 3. Those which serve both objects in common. To the last class belongs everything which is essential to the manifestation of God in itself, e.g., the visibility of God in general, the presence of the cherubim in itself, and so on: to the first class all the signs that indicate wrath and judgment, consequently, first, the coming from the north, especially the fire, the lightnings, in which God appears as He who is coming to judgment; but to the second, besides the rainbow and the appearance of God in human form, especially the wheels and the fourfold manifestation in the cherubim and wheels. For the new temple does not represent the rebuilding of the temple by Zerubbabel, but the economy of salvation founded by Christ at His appearing, to which they belong as essential tokens; to be founded, on the one hand, by God's own coming and dwelling upon the earth; on the other, to be of an oecumenic character, in opposition to the particularities and local nature of the previous ancient dispensation of salvation. God appears bodily, in human form; lowers down to earth the canopy on which His throne is seated; the cherubim, which indicate God's gracious presence with His people, appear not merely in symbol, but in living reality, plant their feet upon the ground, while each cherub has at his side a wheel, which moves, not in the air, but only upon the earth. By this it is shown that God Himself is to descend to the earth, to walk and to dwell visibly among His people; while the oecumenic character of the new economy of salvation, for the establishment of which God is to visit the earth, is represented in the fourfold form of the cherubim and wheels. The number four - the sign of the oecumenicity which is to come, and the symbol of its being spread abroad into all the world - is assigned to the cherubim and wheels, to portray the spreading abroad of the new kingdom of God over the whole earth. But how much soever that is true and striking this attempt at explanation may contain in details, it does not touch the heart of the subject, and is not free from bold combinations. The correctness of the assumption, that in the theophany attributes of an opposite kind are united, namely, such as should refer only to the destruction of Jerusalem and of the temple, and such as relate only to the foundation and nature of the new economy of salvation, is beset with well-founded doubts. Why, on such a hypothesis, should the form of the theophany remain the same throughout in all three or four cases? This question, which lies on the surface, is not satisfactorily answered by the remark that Ezekiel had to predict not only the destruction of the old, but also the foundation of a new and much more glorious kingdom of God. For not only would this end, but also the object of showing that it is the same God who is to accomplish both, have been fully attained if the theophany had remained the same only in those attributes which emblemize in a general way God's gracious presence in His temple; while the special attributes, which typify only the one and the other purpose of the divine appearance, would only they have been added, or brought prominently out, where this or that element of the theophany had to be announced. Moreover, the necessity in general of a theophany for the purpose alleged is not evident, much less the necessity of a theophany so peculiar in form. Other prophets also, e.g., Micah, without having seen a theophany, have predicted in the clearest and distinctest manner both the destruction of Jerusalem and the temple, and the raising up of a new and more glorious kingdom of God. The reason, then, why Ezekiel witnessed such a theophany, not only at his call, but had it repeated to him at every new turn in his prophetic ministry, must be deeper than that assigned; and the theophany must have another meaning than that of merely consecrating the prophet for the purpose of announcing both the judgment upon Jerusalem and the temple, and the raising up of a new and more glorious economy of salvation, and strengthening the word of the prophet by a symbolical representation of its contents.

To recognise this meaning, we must endeavour to form a distinct conception, not merely of the principal elements of our theophany, but to take into consideration at the same time their relation to other theophanies. In our theophany three elements are unmistakeably prominent - 1st, The peculiarly formed cherubim; 2nd, The wheels are seen beside the cherubim; and, 3rd, The firmament above, both with the throne and the form of God in human shape seated upon the throne. The order of these three elements in the description is perhaps hardly of any importance, but is simply explicable from this, that to the seer who is on earth it is the under part of the figure which, appearing visibly in the clouds, first presents itself, and that his look next turns to the upper part of the theophany. Especially significant above all, however, is the appearance of the cherubim under or at the throne of God; and by this it is indisputably pointed out that He who appears upon the throne is the same God that is enthroned in the temple between the cherubim of the mercy-seat upon their outspread wings. Whatever opinion may be formed regarding the nature and significance of the cherubim, this much is undoubtedly established, that they belong essentially to the symbolical representation of Jehovah's gracious presence in Israel, and that this portion of our vision has its real foundation in the plastic representation of this gracious relation in the Holy of Holies of the tabernacle or temple. As, however, opinions are divided on the subject of the meaning of these symbols, and the cherubim of Ezekiel, moreover, present no inconsiderable differences in their four faces and four wings from the figures of the cherubim upon the mercy-seat and in the temple, which had only one face and two wings, we must, for the full understanding of our vision, look a little more closely to the nature and significance of the cherubim.

While, according to the older view, the cherubim are angelic beings of a higher order, the opinion at the present day is widely prevalent, that they are only symbolical figures, to which nothing real corresponds - merely ideal representations of creature life in its highest fulness.

(Note: Compare the investigation of the cherubim in my Handbuch der Biblischen Archaeologie , I. pp. 86ff. and 113ff.; also Kliefoth's Abhandlung über die Zahlensymbolik der heiligen Schrift in der Theolog. Zeitschrift von Dieckhoff und Kliefoth , III. p. 381ff., where especially the older view- that the cherubim are angelic beings of a higher rank- is defended in a thorough manner, and the daring hypothesis of Hofmann signally refuted; lastly, Ed. C. Aug. Riehm, De naturâ et notione symbolicâ Cheruborum, Commentat. Basil . 1864, who, proceeding from the view- adopted by Bähr, Hengstenberg, and others- that the cherubim were only symbolical figures, has sought to determine more minutely the meaning of these symbols.)

This modern view, however, finds in the circumstance that the cherubim in the Israelitish sanctuary, as well as in Ezekiel and in the Apocalypse, are symbolical figures of varying shape, only an apparent but no real support. The cherubim occur for the firs time in the history of Paradise, where, in Gen 3:22-24, it is related that God, after expelling the first human pair from Paradise, placed at the east side of the garden the cherubim and the flame of a sword, which turned hither and thither, to guard the way to the tree of life. If this narrative contains historical truth, and is not merely a myth or philosopheme; if Paradise and the Fall, with their consequences, extending over all humanity, are to remain real things and occurrences - then must the cherubim also be taken as real beings. "For God will not have placed symbols - pure creations of Hebrew fancy - at the gate of Paradise,"Kliefoth. Upon the basis of this narrative, Ezekiel also held the cherubim to be spiritual beings of a higher rank. This appears from Eze 28:14-16, where he compares the prince of Tyre, in reference to the high and glorious position which God had assigned him, to a cherub, and to Elohim. It does not at all conflict with the recognition of the cherubim as real beings, and, indeed, as spiritual or angelic beings, that they are employed in visions to represent super-sensible relations, or are represented in a plastic form in the sanctuary of Israel. "When angels,"as Kliefoth correctly remarks in reference to this, "sing the song of praise in the holy night, this is an historical occurrence, and these angels are real angels, who testify by their appearance that there are such beings as angels; but when, in the Apocalypse, angels pour forth sounds of wrath, these angels are figures in vision, as elsewhere, also, men and objects are seen in vision."But even this employment of the angels as "figures"in vision, rests upon the belief that there are actually beings of this kind. Biblical symbolism furnishes not a single undoubted instance of abstract ideas, or ideal creations of the imagination, being represented by the prophets as living beings. Under the plastic representation of the cherubim upon the mercy-seat, and in the most holy and holy place of the tabernacle and the temple, lies the idea, that these are heavenly, spiritual beings; for in the tabernacle and temple (which was built after its pattern) essential relations of the kingdom of God are embodied, and all the symbols derived from things having a real existence. When, however, on the other hand, Hengstenberg objects, on Rev 4:6, "that what Vitringa remarks is sufficient to refute those who, under the cherubim, would understand angels of rank - viz. that these four creatures are throughout the whole of this vision connected with the assembly of the elders, and are distinguished not only from the angels, but from all the angels, as is done in Eze 7:11,"- we must regard this refutation as altogether futile. From the division of the heavenly assembly before the throne into two choirs or classes (Rev 5:1-14 and 7) - in which the ζῶα (cherubim) and the elders form the one (Rev 5:8), the ἄγγελοι the other choir (Rev 5:11) - an argument can be as little derived against the angelic nature of the cherubim, as it could be shown, from the distinction between the στρατιὰ οὐράνιος and ἀγγελος , in Luk 2:13, that the "multitude of the heavenly host"were no angels at all. And the passage in Rev 7:11 would only then furnish the supposed proof against the relationship of the cherubim to the angels, if πάντες ἄγγελοι (in general - all angels, how numerous soever they may be - were spoken of. But the very tenor of the words, πάντες οἱ ἄγγελοι "all the angels,"points back to the choir of angels already mentioned in Eze 5:11, which was formed by πολλοὶ ἄγγελοι , whose number was ten thousand times ten thousand, and thousands of thousands.

(Note: See on this distinction Winer's Grammar of New Testament Greek (Moulton's translation), p. 137, where, among other remarks, it is observed that " πᾶσαι γενεαί are all generations, whatever their number; πᾶσαι αί γενεαί (Mat 1:17), all the generations- those which, either from the context or in some other way, are familiar as a definite number.")

From the distinction between the ζῶα and the ἄγγελοι in the Apocalypse, no further inference can be deduced than that the cherubim are not common angels, "ministering spirits, sent forth to minister"(Heb 1:14), but constitute a special class of angels of higher rank.

More exact information regarding the relationship of the cherubim to the other angels, or their nature, cannot indeed be obtained, either from the name cherubim or from the circumstance that, with the exception of Gen 3, they occur always only in connection with the throne of God. The etymology of the word כּרוּב is obscure: all the derivations that have been proposed from the Hebrew or any other Semitic dialect cannot make the slightest pretensions to probability. The word appears to have come down from antiquity along with the tradition of Paradise. See my Biblical Archaeology , p. 88ff. If we take into consideration, however, that Ezekiel calls them חיּות , and first in Ezekiel 10 employs the name כּרוּבים , known from the tabernacle, or rather from the history of Paradise; since, as may be inferred from Eze 10:20, he first recognised, from the repetition of the theophany related in Ezekiel 10, that the living creatures seen in the vision were cherubim - we may, from the designation חיּות , form a supposition, if not as to their nature, at least as to the significance of their position towards the throne of God. They are termed חיּות , "living,"not as being "ideal representatives of all living things upon the earth"(Hengstenberg), but as beings which, among all the creatures in heaven and earth, possess and manifest life in the fullest sense of the word, and on that very account, of all spiritual beings, stand nearest to the God of the spirits of all flesh (who lives from eternity to eternity), and encircle His throne. With this representation harmonises not only the fact, that after the expulsion of the first human beings from Paradise, God commanded them to guard the way to the tree of life, but also the form in which they were represented in the sanctuary and in the visions. The cherubim in the sanctuary had the form of a man, and were only marked out by their wings as super-terrestrial beings, not bound by the earthly limits of space. The cherubim in Ezekiel and the Apocalypse also preserve the appearance of a man. Angels also assume the human form when they appear visibly to men on earth, because of all earthly creatures man, created in the image of God, takes the first and highest place. For although the divine image principally consists in the spiritual nature of man, - in the soul breathed into him by the Spirit of God, - yet his bodily form, as the vessel of this soul, is the most perfect corporeity of which we have any knowledge, and as such forms the most appropriate garment for the rendering visible the heavenly spiritual being within. But the cherubim in our vision exhibit, besides the figure of the human body with the face of a man, also the face of the lion, of the ox, and of the eagle, and four wings, and appear as four-sided, square-formed beings, with a face on each of their four sides, so that they go in any direction without turning, and yet, while so doing, they can always proceed in the direction of one face; while in the vision in the Apocalypse, the four faces of the creatures named are divided among the four cherubim, so that each has only one of them. In the countenance of man is portrayed his soul and spirit, and in each one also of the higher order of animals, its nature. The union of the lion, ox, and eagle-faces with that of man in the cherubim, is intended, doubtless, to represent them as beings which possess the fulness and the power of life, which in the earthly creation is divided among the four creatures named. The Rabbinical dictum ( Schemoth Rabba , Schöttgen, Horae Hebraicae , p. 1168): Quatuor sunt qui principatum in hoc mundo tenent. Inter creaturas homo, inter aves aquila, inter pecora bos, inter bestias leo , contains a truth, even if there lies at the foundation of it the idea that these four creatures represent the entire earthly creation. For in the cherub, the living powers of these four creatures are actually united. That the eagle, namely, comes into consideration only in reference to his power of flight, in which he excels all other birds, may be concluded from the circumstance that in Rev 4:7 the fourth ζῷον is described as resembling an eagle flying. According to this principle, the ox and the lion are only to be considered in reference to their physical strength, in virtue of which the ox amongst tame animals, the lion amongst wild beasts, take the first place, while man, through the power of his mind, asserts his supremacy over all earthly creatures.

(Note: This has been already rightly recognised by Riehm, l.c. p. 21ff., who has drawn from it the inference: quaternis igitur faciebus eximiae vires atque facultates significantur cherubis a deo ad munus suum sustinendum impertitae , which is connected with the erroneous representation that the cherubim are intended to bear the throne of God, and to carry the Lord of the world.)

The number four, lastly, both of the cherubim and of the four faces of each cherub, in our vision, is connected with their capacity to go in all directions without turning, and can contribute nothing in favour of the assumption that these four indicate the whole living creation, upon the simple ground that the number four is not essential to them, for on the mercy-seat only two cherubim are found. That they are also represented in the vision as higher spiritual beings, appears not only from Eze 10:7, where a cherub stretches forth his hand and fetches out fire from between the cherubim, and places it in the hands of the angel clothed in white linen, who was to accomplish the burning of Jerusalem; but, still more distinctly, from what is said in the Apocalypse regarding their working. Here we observe them, as Kliefoth has already pointed out, "in manifold activity: they utter day and night the Tersanctus; they offer worship, Rev 4:8-9; Rev 5:8; Rev 19:4; they repeat the Amen to the song of praise from all creation, Rev 5:14; they invite John to see what the four first seals are accomplishing, Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7; one of them gives to the seven angels the seven phials of wrath, Rev 15:7."

Besides this activity of theirs in the carrying out of the divine counsel of salvation, we must, in order to gain as clear a view as possible of the significance of the cherubim in our vision, as well as in Biblical symbolism generally, keep also in view the position which, in the Apocalypse, they occupy around the throne of God. Those who are assembled about the throne form these three concentric circles: the four ζῶα (cherubim) form the innermost circle; the twenty-four elders, seated upon thrones, clothed in white garments, and wearing golden crowns upon their heads, compose the wider circle that follows; while the third, and widest of all, is formed by the many angels, whose number was many thousands of thousands (Rev 4:4, Rev 4:6; Rev 5:6, Rev 5:8; Rev 7:11). To these are added the great, innumerable host, standing before the throne, of the just made perfect from among all heathens, peoples, and languages, in white raiment, and with palms in their hands, who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, and now, before the throne of God, serve Him day and night in His temple (Eze 7:9, Eze 7:14-15). Accordingly the twenty-four elders, as the patriarchs of the Old and New Testament congregation of God, have their place beside God's throne, between the cherubim and the myriads of the other angels; and in the same manner as they are exalted above the angels, are the cherubim exalted even above them. This position of the cherubim justifies the conclusion that they have the name of ζῶα from the indwelling fulness of the everlasting blessed life which is within them, and which streams out from the Creator of spirits - the King of all kings, and Lord of all lords - upon the spiritual beings of heaven, and that the cherubim immediately surround the throne of God, as being representatives and bearers of the everlasting life of blessedness, which men, created in the image of God, have forfeited by the Fall, but which they are again, from the infinitude of the divine compassion, to recover in the divine kingdom founded for the redemption of fallen humanity.

It is easier to recognise the meaning of the wheels which in our vision appear beside the cherubim. The wheel serves to put the chariot in motion. Although the throne of God is not now expressly represented and designated as a chariot-throne, yet there can be no doubt that the wheels which Ezekiel sees under the throne beside the cherubim are intended to indicate the possibility and ease with which the throne can be moved in the direction of the four quarters of the heavens. The meaning of the eyes, however, is matter of controversy, with which, according to Eze 1:18, the felloes of the wheels, and, as is expressly mentioned in Eze 10:12, and also noted in Rev 4:6, the cherubim themselves are furnished all round. According to Kliefoth, the eyes serve the purpose of motion; and as the movement of the cherubim and wheels indicates the spreading abroad over the whole earth of the new economy of salvation, this mass of eyes in the cherubim and wheels must indicate that this spreading abroad is to take place, not through blind accident, but with conscious clearness. The meaning is not appropriate to Rev 4:6, where the cherubim have no wheels beside them, and where a going forth into all countries is not to be thought of. Here therefore, according to Kliefoth, the eyes only serve to bring into view the moral and physical powers which have created and supported the kingdom of God upon earth, and which are also to bring it now to its consummation. This is manifestly arbitrary, as any support from passages of the Bible in favour of the one view or the other is entirely wanting. The remark of Rosenmüller is nearer the truth, that by the multitude of the eyes is denoted Coelestium naturarum perspicacia et ὀξυωπία , and leads to the correct explanation of Rev 5:6, where the seven eyes of the Lamb are declared to be τὰ ἐπτὰ πνεύματα τοῦ Θεου,͂ τὰ ἀπεσταλμένα εἰς πᾶσαν τὴν γῆν ; the eyes consequently indicate the spiritual effects which proceed from the Lamb over the entire earth in a manner analogous to His seven horns, which are the symbols of the completeness of His power. The eye, then, is the picture and mirror of the Spirit; and the ornamentation of the cherubim and wheels with eyes, shows that the power of the divine Spirit dwells within them, and determines and guides their movements.

The remaining objects of the vision are not difficult to explain. The appearance of the expanse over above the cherubim and wheels, upon which a throne is to be seen, represents the firmament of heaven as the place of God's throne. God appears upon the throne in human form, in the terrible glory of His holy majesty. The whole appearance draws nigh to the prophet in the covering of a great fiery cloud (Eze 1:4). This cloud points back to the "thick cloud"in which Jehovah, in the ancient time, descended upon Mount Sinai amid thunders and lightnings (Exo 19:16) to establish His covenant of grace, promised to the patriarchs with their seed - the people of Israel brought forth from Egypt - and to found His kingdom of grace upon the earth. If we observe the connection of our theophany with that manifestation of God on Sinai for the founding of the Old Testament dispensation of salvation, we shall neither confine the fire and the lightnings in our vision to the manifestation of God for the destruction of Jerusalem and the temple, nor refer the splendour which appears above the throne in the form of a rainbow to the grace which returns after the execution of judgment, or to the new dispensation of salvation which is to be established. Nor may we regard these differing attributes, by referring them specially to individual historical elements of the revelation of God in His kingdom, as in opposition; but must conceive of them, more generally and from the point of view of unity, as symbols of the righteousness, holiness, and grace which God reveals in the preservation, government, and consummation of His kingdom. It holds true also of our theophany what Düsterdieck remarks on Rev 4:3 (cf. p. 219 of the second edition of his Commentary) regarding the importance of the divine appearance described in that passage: "We may not hastily apply in a general way the description before us by special reference to the judgments of God (which are seen at a later time) in their relation to the divine grace; it is enough that here, where the everlasting and personal ground of all that follows is described, the sacred glory and righteousness of God appear in the closest connection with His unchanging, friendly grace, so that the entire future development of the kingdom of God, and of the world down to the final termination, as that is determined by the marvellous unity of being which is in the holy, righteous, and gracious God, must not only according to its course, but also according to its object, correspond to this threefold glory of the living God."As this fundamental vision (of the Apocalypse) contains all that serves to alarm the enemies and to comfort the friends of Him who sits on the throne, so the vision of Ezekiel also has its fundamental significance not only for the whole of the prophet's ministry, but, generally, for the continuation and development of the kingdom of God in Israel, until its aim has been reached in its consummation in glory. This, its fundamental significance, unmistakeably appears from the twofold circumstance - firstly, that the theophany was imparted to the prophet at his call, and was then repeated at the principal points in his prophetic ministry, at the announcement both of the dissolution of the old kingdom of God by the destruction of Jerusalem and the temple, Ezekiel 9-11, and also at the erection of the new temple and a new arrangement of the kingdom (Ezekiel 40-48). Since, as was formerly already remarked, a theophany was not required either for the calling of Ezekiel to the office of a prophet, or for the announcement which was entrusted to him of the annihilation of the old and the foundation of the new kingdom of God, so the revelation of God, which pointed in its phenomenal shape to the dwelling of the Lord among His people in the Holy of Holies in the temple (and which was imparted in this place to Ezekiel, living among the exiles in the land of Chaldea by the banks of the Chebar), could only be intended, in view of the dissolution of the theocracy, which had already begun, and was shortly to be completed, to give to the prophet and those of his contemporaries who were living with him in exile, a real pledge that the essential element of the theocracy was not to be removed by the penal judgment which was passing over the sinful people and kingdom; but that God the Lord would still continue to attest Himself to His people as the living God, and preserve His kingdom, and one day bring it again to a glorious consummation. - In correspondence with this aim, God appears in the temple in the symbolical forms of His gracious presence as He who is throned above the cherubim; but cherubim and throne are furnished with attributes, which represent the movement of the throne in all directions, not merely to indicate the spreading of the kingdom of God over all the earth, but to reveal Himself as Lord and King, whose might extends over the whole world, and who possesses the power to judge all the heathen, and to liberate from their bondage His people, who have been given into their hands, if they repent and turn unto Him; and who will again gather them together, and raise them in the place of their inheritance to the glory which had been promised.

Such is the significance of the theophany at the inauguration of Ezekiel to the prophetic office. The significance, however, which its repetition possesses is clearly contained in the facts which the prophet was herewith permitted by God to behold. From the temple and city, polluted by sinful abominations, the gracious presence of God departs, in order that temple and city may be given over to the judgment of destruction; into the new and glorious temple there enters again the glory of God, to dwell for ever among the children of Israel.

Constable: Eze 1:1--3:27

I. Ezekiel's calling and commission chs. 1--3

Four elements that mark the commission narratives in the prophets are all present in this account of Ezekiel's calling. These include a divine confrontation, an explanation of the prophet's task and its importance, objections that the prophet might offer, and divine reassurance answering these objections and assuring the prophet of the Lord's enabling presence.⁴³ The record of God's commissioning of Ezekiel constitutes the longest prophetic call in the Bible (cf. Isa. 6; Jer. 1).

The passage has a chiastic structure that focuses attention on the importance of Ezekiel receiving revelations from the Lord (2:8b-3:3).⁴⁴

A Circumstances of the vision (1:1-3)

B Divine confrontation: the chariot's approach (1:4-28)

C Introductory word (2:1-2)

D First commission and reassurance (2:3-8a)

E Confirmatory sign (2:8b-3:3)

D' Second commission (3:4-11)

C' Introductory word (3:12)

B' Divine confrontation: the chariot's departure (3:13)

A' Circumstances of the vision (3:14-15)

Constable: Eze 1:1-28

A. The vision of God's glory ch. 1

"In chapter 1 God has brought together in one vision the essence of all that was to occupy Ezekiel, just as is found in the initial vision of the Apostle John in Revelation."⁴⁵

It is important to bear four principles of normal historical-grammatical hermeneutics in mind when interpreting visionary literature such as what we have in this chapter.

"1. Seek to understand the major idea presented through the vision and do not dwell on minutiae. This guideline is underscored in the second principle.

"2. Follow the divine interpretations normally accompanying the visions. These divine interpretations concentrate on the overall concept rather than on details.⁴⁶

"3. Be keenly aware of parallel passages and the harmony of Scripture, since the prophets normally sought to apply past revelations of God to their contemporary situations. The general prophetic message among the prophets is essentially the same.

"4. Use the same approach with the symbols and imagery of visionary literature as used with figurative language. Thus symbols and imagery are properly understood as figures and are not to be taken literally."⁴⁷

Constable: Eze 1:4-28

2. The vision proper 1:4-28

Ezekiel saw three things in this vision: living beings (vv. 4-14), wheels in motion (vv. 15-21), and a great expanse (vv. 22-28).

Constable: Eze 1:4-14

The living beings 1:4-14

1:4 Ezekiel saw within the opened heavens a great cloud blown toward him by the north wind with lightning flashing from it almost constantly (cf. 1 Kings 19:11-13; Job 38:1; 40:6; Ps. 29:3-5). Israel's enemies had invaded from the north, so the implication was that an invasion was coming. He also saw a bright light around this cloud and something like hot glowing metal shining in its midst, evidently God Himself (cf. Exod. 13:17-22; 19:16-18; Deut. 4:24; Heb. 12:28-29). The biblical writers sometimes described God's abode as in the north (e.g., Ps. 48:2; Isa. 14:13; cf. Matt. 24:30; 26:24; 1 Thess. 4:17), and they often associated storms and clouds with theophanies (e.g., Job 38:1; Ps. 29:3-9; 104:3; Isa. 29:6; cf. Exod. 13:21; Lev. 16:2).

As God had riveted the attention of Moses by showing him a bush that was burning but not burning up (Exod. 3:1-15), so God captured Ezekiel's attention with this vision of a burning cloud.

1:5-7 Within the cloud the prophet saw four figures that resembled living beings (cf. Rev. 4). They had human form, but each of them had four faces and four wings. Each face represents the highest form of animal life in a general category probably showing that God is lord of all creation.⁵⁶ Their legs did not have knee joints making them very stable. Their feet looked like the hoofs of calves, but they shone like they were polished bronze. Calves feet suggest nimbleness (cf. Ps. 29:6; Mal. 4:2), and their sheen may represent their strength.

These living creatures were cherubim (cf. 10:15, 20; Gen. 3:22-24). Appearances of cherubim sometime accompany references to God's glory and holiness in the Old Testament, but their specific function remains a mystery. Ezekiel would have been familiar with cherubim because they were pictured on the ark and in the curtains of the temple (Exod. 25:17-22; 26:31; Num. 7:89; 1 Sam. 4:4; 2 Sam. 6:2; 1 Chron. 28:18; Ps. 80:1; 99:1; Isa. 37:16). The Mesopotamians also represented spirit beings guarding their temples in their artwork.⁵⁷

1:8-9 There were four wings on each of the cherubim, one on each of their four sides, and under each wing Ezekiel could see a human hand. The wings of each creature touched each other, and these creatures also had a face on each of their four sides. This enabled them to move in any direction without having to turn their faces. They enjoyed maximum mobility.

1:10-11 The forward face on each creature looked like a man, another like a lion, another like a bull, and the fourth like an eagle (cf. Rev. 4:7).⁵⁸ These were traditionally the four most impressive animals, man being the chief over all, the lion chief of the wild animals, the ox chief of the domesticated animals, and the eagle chief of the birds.⁵⁹ Their faces may represent the intelligence, majesty (or strength), strength (or ferocity), and speed (or freedom) of these creatures. Their wings spread out above them, evidently to support the platform above (vv. 22-23). Another view is that the cherubim were the wheels in the sense that the life spirit of the creatures was in the wheels.⁶⁰ Two wings of each creature touched the wings of another of the creatures uniting them in action, and two of them covered the bodies of each creature in humility.

1:12 Each creature moved straight forward without deviating, in the direction of the front of each body. Each one followed the lead of the Spirit without twisting as it went. In this context, the Spirit in view is probably the Holy Spirit of God.⁶¹

1:13 In the center of this group of four living beings was something that looked to Ezekiel like a fire of burning coals that sent out sparks toward the creatures. This fire was very bright, and what appeared to be lightning as well as sparks flashed forth from it.

1:14 The four living beings themselves darted about in Ezekiel's vision like bolts of lightning. Perhaps this presages the prophet's message of God's burning judgment on Judah.⁶²

"These spiritual beings who were part angel, part human, and part animal were fitting representatives of the whole created order. Their activity affirmed the relationship of God to his creation as Lord of all things. This idea was vital in helping Ezekiel and the captives in exile and the people in Judah understand that in the midst of the storms of life, God was still on his throne. He was not oblivious to their circumstances."⁶³

Constable: Eze 1:15-21

The wheels and their movement 1:15-21

1:15 Ezekiel also saw a prominent wheel standing upright on the ground beside each of the four living creatures.

1:16 These wheels appeared to have been skillfully made of some valuable material, the exact identity of which is unknown today. They all looked alike, and each wheel appeared to have another wheel, which seem to have been the same size, within it (attached to it). Evidently the axis of these wheels was the same and was vertical. Chariot wheels seem to be what Ezekiel saw with other equally large chariot wheels intersecting the main wheels. These second wheels would have enabled the previously mentioned wheels to rotate left and right as well as forward and backward.

1:17 These wheels moved in every direction, but they did not appear to rotate when they moved. Ease of movement seems to be the point. They did, however, make rumbling sounds when they moved, as large wheels would do (cf. v. 24; 3:12-13; 10:5, 13).

1:18 The rims around these wheels had eyes all around them (cf. Rev. 4:6). This gave the wheels an even more awesome appearance. Many eyes elsewhere in figurative language represent great intelligence and perception (cf. 2 Chron. 16:9; Prov. 15:3; Zech. 3:9; 4:10; Rev. 4:6).

1:19 There was some coordination between the living beings and these wheels because whenever one of the living creatures moved its corresponding wheel moved with it. The creatures and wheels could move vertically above the ground as well as horizontally along the ground.

1:20-21 Just as the creatures moved at the impulse of the Spirit (v. 12), so their corresponding wheels also moved at its impulse. The creatures and the wheels always moved or rested together regardless of the direction in which they moved because the Spirit controlled them.

Most expositors view these cherubim as forming, supporting, or pulling a throne-chariot on which Ezekiel saw God riding (cf. Exod. 25:10-22; 2 Sam. 22:11; 1 Chron. 28:18; Ps. 18:11; Dan. 7:9; Heb. 8:5; Rev. 4). I think this makes sense. Perhaps the mobility of the wheels suggests God's omnipresence, the eyes His omniscience, and the elevated position His omnipotence.⁶⁴

"God had wheels! He was not limited. He could go anywhere anytime. . . .

"Thus ultimately the chariot vision is a vision of hope for a people who needed encouragement to hope once again. A vision of God's mobility was for them a message not to despair but to anticipate: in what way was God on the move and how did it concern them? The following passages provided the answer."⁶⁵

Constable: Eze 1:22-28

The expanse 1:22-28

1:22 Ezekiel also saw something like a clear expanse (Heb. raqia', firmament, Gen. 1:6; Ps. 19:1; 150:1; Dan. 12:3) of ice (Heb. qerah, crystal) over the heads of these four living creatures. Rather than being empty space this expanse appeared to be a firm, level surface or platform.

1:23 As the creatures stood under this expanse, Ezekiel saw two of the wings of each creature stretched out straight from their bodies and the other two wings of each one covering either side of their bodies.

1:24 The prophet also heard a sound that the movement of the creatures' wings produced, a sound like a white-water torrent, or like the voice of Almighty God, or like an army on the move. When the creatures did not move they dropped their wings.

1:25 Ezekiel also heard a voice coming from above the expanse over the creatures. It was evidently the voice of God (cf. Job 37:4-5; 40:9; Ps. 18:13; 104:7).

1:26 Over the heads of the creatures was also something like a throne that was dark blue and very beautiful, like lapis lazuli. Lapis lazuli is a dark blue semiprecious stone that the ancients valued greatly. Sitting on the throne high above the expanse was a figure who looked like a man (cf. Exod. 24:10; Rev. 4:2).

1:27 Above his waist he seemed similar to hot metal glowing with heat (cf. v. 4), and below his waist he seemed to resemble fire (cf. 8:2; Dan. 10:6; Rev. 4:3, 5). All around him there appeared to be a radiance like the glow that surrounds red-hot metal and fire.

1:28 This radiance resembled a rainbow; it encircled the person on the throne. This radiance represents the glory that surrounds Yahweh as He sits on this heavenly throne (cf. Exod. 19; 1 Kings 6; Isa. 6; Dan. 10; Rev. 4). Ezekiel realized that what he was seeing was a representation of Yahweh, and he fell prostrate on the ground (cf. 3:23; Isa. 6:5; Dan. 8:17; 10:8-9; Rev. 1:17). Then he heard a voice speaking.

"It was a deeply-held tenet of Israelite religion from Moses onwards that God could not be visibly expressed, and for that very reason idolatry was out. But given the possibility of a theophany, no form but the human form could conceivably have been used to represent the Deity. It was, however, no mere human that Ezekiel saw: His radiance was surrounded by the glory of a rainbow, and the prophet could show his awe in no other way than by falling on his face in the dust before his God (28)."⁶⁶

Ezekiel realized that he was in the presence of the glorious, holy God who could judge sin and uncleanness instantaneously and finally. His only appropriate response was humble prostration, throwing himself on God's mercy.

"The opening vision of Ezekiel's ministry affirmed three significant truths about God that are summarized in v. 28. First, the vision was a reaffirmation of the nature of God as holy, powerful, and majestic. Second, the rainbow was a reminder of God's promise-making and promise-keeping character (Gen 9:16). It was a rekindler of hope that God could and would help. Third, it was an assurance that nothing, including geographic location, separated one from God (cf. Rom 8:38-39)."⁶⁷

The awesome holiness (otherness, difference) of God overwhelmed Ezekiel. He undoubtedly associated the revelation in this vision with other similar manifestations that God had given of Himself in Israel's past: at Mount Sinai, in the wilderness wanderings, at the dedications of the tabernacle and temple, and in Isaiah's commission. As a priest Ezekiel would have been familiar with these former revelations, as the modern reader of the Old Testament is. Consequently he would have understood much that he saw. It provided a backdrop against which he understood Israel's sinfulness and God's judgment of sinful nations.⁶⁸

"Jacob saw God at Peniel and his life was transformed from that hour. Moses went up to Mount Sinai and communed with God face to face and thereafter was marked for the rest of his life. Isaiah saw the glory of the Lord in the sanctuary and his entire ministry was suffused with the beauty of the holiness of the Lord. Paul saw the risen and glorified Redeemer on the Damascus road and was blinded from that day on to all the allurements of the world. John saw visions of the glorious unfolding of God's program for Christ, the church and all the redeemed, and as a result was unmoved by the adverse circumstances that surrounded him. Ezekiel saw visions of the glory of the Lord God of Israel and his ministry never lost the impress of it."⁶⁹

Every servant of the Lord must appreciate the glory of God to serve Him effectively. One may not see a vision of God's glory or have a strongly emotional experience that devastates him or her, as Ezekiel did. Nevertheless the Holy Spirit will impress the glory of God on the servant's heart as that person views God in His Word. Appreciating the glory of God humbles a person and affects how one views other people and all of life.

"Let us hope that the majesty of God would always cause us, similarly, to respect and honor Him."⁷⁰

Commentary -- Other

Critics Ask: Eze 1:12

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:13

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:14

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:15

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:16

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:17

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:18

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:19

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:20

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:21

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:22

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:23

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:24

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:25

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:26

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:27

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Critics Ask: Eze 1:28

EZEKIEL 1:5-28 —Is this a manifestation of UFOs and extraterrestrial intelligence?

PROBLEM: Ezekiel speaks here of “living creatures” whose faces were in “the likeness of a man” which moved “like a flash of lightning” (v. 14 ). They were “lifted up from the earth” (v. 19 ) and their “wheels were lifted up together with them” (v. 20 ). Some have taken this to be a reference to UFOs and extraterrestrials. Are there human-like UFO creatures in outer space?

SOLUTION: This is not a reference to UFOs, but is a vision of the glory of God. This is evident for several reasons. First, the text states clearly that “This was the appearance of the likeness of the glory of the Lord” ( Ezek. 1:28 ).

Second, these are called “visions” in the very first verse. Visions are usually given in highly symbolic form (cf. Rev. 1:9-20 ). Hence, the “likeness” (v. 28 ) given of things should not be taken literally, but symbolically.

Third, the “living creatures” were angels, since they had “wings” (v. 6 ) and flew in the midst of heaven. They compare to the angels mentioned in Isaiah 6:2 and especially to the “living creatures” (angels) which were around God’s throne (in Rev. 4:6 ).

Fourth, their message was from the “Lord God” of Israel to the Prophet Ezekiel (cf. 2:1-4 ), not from some alleged UFO beings. The context was a message from the God of Israel through the Jewish prophet Ezekiel to His “rebellious nation” ( 2:3-4 ; cf. 3:4 ).

Fifth, there is no real evidence that any UFO, human-like creatures exist anywhere in the universe. There are, of course, demonic spirits which the Bible calls a “lying spirit” ( 1 Kings 22:22 ) and “deceiving spirits” ( 1 Tim. 4:1 ). These demons or evil angels may deceive people into thinking they are extraterrestrials. But they can be known by their false teaching and the evil practices they encourage, such as idolatry, witchcraft, astrology, divination, fortune telling, and contacting departed spirits (cf. Deut. 13:1-9 ; 18:9-14 ; 1 Tim. 4:1-3 ).   

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 1 (Chapter Introduction)

Overview

Eze 1:1, The time of Ezekiel’s prophecy at Chebar; Eze 1:4, His vision of four cherubims; Eze 1:15, of the four wheels; Eze 1:26, and of the glory of God.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 1 (Chapter Introduction)

EZEKIEL CHAPTER 1

The time of Ezekiel’ s prophecy by the river Chebar, Eze 1:1-3 . His vision of four cherubims, and four wheels, Eze 1:4-25 , and of the glory of God above them, Eze 1:26-28 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 1 (Chapter Introduction)

(Eze 1:1-14) Ezekiel's vision of God, and of the angelic host.

(Eze 1:15-25) The conduct of Divine Providence.

(Eze 1:26-28) A revelation of the Son of man upon his heavenly throne.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 1 (Chapter Introduction)

In this chapter we have, I. The common circumstances of the prophecy now to be delivered, the time when it was delivered (Eze 1:1), the place where (Eze 1:2), and the person by whom (Eze 1:3). II. The uncommon introduction to it by a vision of the glory of God, 1. In his attendance and retinue in the upper world, where his throne is surrounded with angels, here called " living creatures," (Eze 1:4-14). 2. In his providences concerning the lower world, represented by the wheels and their motions (Eze 1:15-25). 3. In the face of Jesus Christ sitting upon the throne (Eze 1:26-28). And the more we are acquainted, and the more intimately we converse, with the glory of God in these three branches of it, the more commanding influence will divine revelation have upon us and the more ready shall we be to submit to it, which is the thing aimed at in prefacing the prophecies of this book with these visions. When such a God of glory speaks, it concerns us to hear with attention and reverence; it is at our peril if we do not.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 1 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 1

This chapter contains a vision, which is the introduction to the prophet's call and commission to perform his office; in the account of which may be observed the time when it was seen, Eze 1:1; and the place both where the prophet was when he saw it, and the object or things that were beheld by him; and the original, form, and manner of the vision, Eze 1:3; next follow the particulars of it; and first, four living creatures appear, described by their general likeness, as human, Eze 1:5; and, in particular, by their faces, feet, hands, and wings, Eze 1:6; by their motion and progress, and the spirit by which they were influenced, Eze 1:12; and by their forms of light, brightness, and heat, in which they appeared and moved, Eze 1:13; and next the wheels, described by their number; for, though they seemed to be as one, they were four; and by their situation on the earth, and by the side of the living creatures, Eze 1:15; by their appearance, which was alike in them all, and as the colour of beryl, and as a wheel within a wheel, Eze 1:16, by their motion, which was on their sides, and not retrograde, Eze 1:17; by their rings or circumferences, which were high, dreadful, and full of eyes, Eze 1:18; by their dependence on the living creatures, moving as they, having the same spirit they had, Eze 1:19; and then a firmament is seen, described by its situation, over the heads of the living creatures; and by its colour, as the terrible crystal, Eze 1:22; by what were under it, the wings of the living creatures of which a more particular account is given, Eze 1:23; by what was heard from it, a voice, Eze 1:25; and by what was above it, a throne; described by its colour, as a sapphire stone; and by a person on it, who had the appearance of a man, Eze 1:26; who, in general, looked like the colour of amber; within which was the appearance of fire from his loins upwards, and from his loins downwards; the fire had a brightness round about it; and that brightness was like a rainbow in a cloud, on a rainy day; and this appearance was no other than that of a divine and glorious Person; which, when seen by the prophet, caused him, through reverence, to fall upon his face; when he heard a voice speaking to him what is recorded in the following chapter, Eze 1:27.