Ezekiel · Chapter 1

V. 1. Thirtieth year-From the finding the book of the law in the eighteenth year of Josiah, from which date to the fifth year of the captivity are thirty years. Fifth day-Probably it was the sabbath-day, when the Jews were at leisure to hear the prophet. River-Perhaps retiring thither to lament their own sins, and Jerusalem’s desolation. Chebar-A river now called Giulap, arising out of the mountain Masius, and falling into Euphrates, somewhat below a city called by the same name.

Verse 1. In the thirtieth year] We know not what this date refers to. Some think it was the age of the prophet; others think the date is taken from the time that Josiah renewed the covenant with the people, 2 Kings 22:3, from which Usher, Prideaux, and Calmet compute the forty years of Judah’s transgression, mentioned Ezekiel 4:6. Abp. Newcome thinks there is an error in the text, and that instead of בשלשים bisheloshim, in the thirtieth, we should read tyvymjb bachamishith, in the fifth, as in the second verse. “Now it came to pass in the fifth year, in the fourth month, in the fifth day of the month,” &c. But this is supported by none of the ancient Versions, nor by any MS. The Chaldee paraphrases the verse, “And it came to pass thirty years after the high priest Hilkiah had found the book of the law, in the house of the sanctuary,” &c. This was in the twelfth year of Josiah’s reign. The thirtieth year, computed as above, comes to A.M. 3409, the fourth year from the captivity of Jeconiah, and the fifth of the reign of Zedekiah. Ezekiel was then among the captives who had been carried way with Jeconiah, and had his dwelling near the river Chebar, Chaborus, or Aboras, a river of Mesopotamia, which falls into the Euphrates a little above Thapsacus, after having run through Mesopotamia from east to west.—Calmet. Fourth month] Thammuz, answering nearly to our July.

I saw visions of God.] Emblems and symbols of the Divine Majesty. He particularly refers to those in this chapter.

Verse 1. Now it came to pass in the thirtieth year — It is very uncertain from whence this computation of time commences. But the most probable opinion seems to be that which the Chaldee paraphrast, Archbishop Usher, Dr. Prideaux, and other learned men adopt: namely, that these thirty years are to be reckoned from the time when Josiah and all the people of Judah entered into that solemn covenant mentioned 2 Kings 22:3; and when the book of the law was found by Hilkiah the priest, which was in the eighteenth year of Josiah, from which date, it appears, to the fifth year of the captivity, were thirty years. This being an event which put the Jewish state upon a new trial, was certainly sufficiently remarkable to render the time when it took place an era proper to be dated from. Accordingly, from the same period learned men compute the forty years of Judah’s transgression, mentioned Ezekiel 4:6. In the fourth month — Thammuz, which nearly corresponds to our July; as I was among the captives — Carried away by Nebuchadnezzar, with King Jehoiachin, 2 Kings 24:14. Thus the godly are sometimes involved in the same outward calamities which befall the wicked. By the river Chebar — Which river Ammianus calls Aboras, and Ptolemy, Chaboras. It flows into the east side of the Euphrates at Circesium, or Carchemish, nearly two hundred miles northward of Babylon. On this river, at Tel-abib and other places, Nebuchadnezzar planted his Jewish captives, probably to cultivate waste lands, or to carry on some manufacture for the benefit of their victors. This was the scene of Ezekiel’s prophecies, which were continued through the course of twenty-two years. Here he was present in body, though in visionary representation he was sometimes taken to Jerusalem: see Bishop Newcome.

The heavens were opened — As a prelude to a heavenly vision. The appearance of the heavens, as it were, opening, seems, in this and such like cases, to have been represented first to excite attention to the vision that was to follow: see Matthew 3:16. And I saw visions of God — It is probable that the captive Jews had been left some time without prophets or visions from God, which might supply the want of the more ordinary means of instruction; at length, however, God raised them up a prophet in their captivity, to whom he first revealed himself by an extraordinary vision, as he had done to Isaiah, chap. 6., to Jeremiah, chap. 1., to Abraham, Acts 7:2, and to many others of his servants, in order, as it were, to open and settle a correspondence, and a satisfactory way of intercourse, so that there needed not afterward a vision upon every fresh revelation made to them.

Verse 1. In the thirtieth year, in the fourth month, and fifth day of the month. The Jews were accustomed to reckon time from great and auspicious events, as the call of Abraham, the exodus from Egypt, and the building of the temple. Now, the finding of the long-lost copy of the law of Moses, 2 Kings 22:8, filled the land with joy, and called a great multitude to Jerusalem to celebrate anew the Lord’s passover. This was in the eighteenth year of Josiah, from which only those thirty years can with certainty be collected.

By the river Chebar, which rises in the mountains of Mesopotamia; and running through the middle of that country, disembogues into the Euphrates at the city of Cobar, not far below Carchemesh. Ptolemæ calls it kabwrav, intersecting Mesopotamia.

I saw the visions of God; or as in ver. 3, the Word of the Lord came to Ezekiel. The prophet speaks here in the third person. The condescension was great. Messiah in person came to a worm! Similar illustrations appear in Jeremiah 47:1. In like manner, St. Paul also, speaking of his vision, says, I knew a man in Christ Jesus, caught up to the third heaven. 2 Corinthians 12:2. Ezekiel records in all seventeen distinct visions, of which Messiah’s chariot is the first, which formed the grand seal of his call to the prophetic office. The other sixteen are as follow.

1. I — This is personal narration. All critics agree that we have here a genuine account of the spiritual experiences of this ancient prophet written by himself. This book throbs with the intense life of a sensitive and majestic personality. (See Introduction, “IV. Ezekiel’s Personality.”) Literally, 1 And it came to pass in the thirtieth year on the fourth, on the fifth of the month, and I in the midst of the captivity by the river Chebar, the heavens were opened, and I saw visions of God. 2 In the fifth of the month; that is, the fifth year of the captivity of king Jehoiachin, 3 Surely came to pass the word of Jehovah unto Ezekiel, son of Buzi the priest, in the land of the Chaldeans by the river Chebar. And the hand of Jehovah was upon him there. This is a very difficult passage. It is peculiar that the largest date mentioned by Ezekiel is in the first verse of the book. The other dates given are as follows: Ezekiel 1:2, fifth year; Ezekiel 8:1, sixth year; Ezekiel 20:1, seventh year; Ezekiel 24:1, ninth year; Ezekiel 26:1, eleventh year; Ezekiel 29:1, tenth year; Ezekiel 29:17, twenty-seventh year; Ezekiel 31:1, eleventh year; Ezekiel 32:17, and Ezekiel 33:21, twelfth year; Ezekiel 40:1, twenty-fifth year. Ezekiel 40:1, gives Ezekiel’s ordinary method of reckoning: from the “year of our captivity.” If the text really represents Ezekiel’s introduction to this prophecy, he refers to a thirtieth year which corresponds to “the fifth year of our captivity.” In this case the most natural supposition would be that the thirtieth year would refer to his own age (Kraetzschmar, etc.), although Mr. Wesley, following the Targum, believed the thirtieth year was reckoned from the discovery of the book of the covenant. Some scholars believe, however, that verse 1, and perhaps also verse 2, were originally the introduction to certain prophecies of Ezekiel which are now lost. Josephus seems to have heard that Ezekiel left two books of his prophecies. Ewald supposes verses 2 and 3 to be a comment added by Ezekiel in his last revision of the book. Cornill regards the first verse as the gloss. But most modern commentators agree that Ezekiel wrote this first verse, and that the “thirtieth year” refers to some Babylonian era, probably that of Nabopolassar, who became king of Babylon 625-624 B.C., just about thirty years previous to this time (594-592 B.C.), while verses 2 and

V. 2. The month-Thamus, as ver. 1, answering to our June and July. Fifth year-This account observed will guide us in computing the times referred to ver. 1. These five of Jehoiachin, and the eleven of his predecessor, added to fourteen of Josiah’s reign, after he found the law, make up thirty years, ver. 1. Jehoiachin-Who is also called Jechoniah, and Coniah. It may be of use to keep an account, when and where God has manifested himself to us in a peculiar manner. Remember, O my soul, what thou didst receive at such a time, at such a place: tell others what God did for thee.

Verse 2. Jehoiachin’s captivity] Called also Jeconiah and Coniah; see 2 Kings 24:12. He was carried away by Nebuchadnezzar; see 2 Kings 24:14.

Verses 2, 3. In the fifth year of King Jehoiachin’s captivity — This was of course the fifth year of Zedekiah, who succeeded Jehoiachin. And as the city and temple were destroyed in the eleventh year of Zedekiah, (2 Kings 25:2,) it follows that this vision appeared to Ezekiel six years before that event. The Hebrew writers, it must be observed, use several computations of the beginning of the Babylonish captivity: see the note on Jeremiah 25:11. That under Jehoiachin, wherein Ezekiel was made a captive, is the computation he always follows in the succeeding parts of his prophecy. The word of the Lord — This expression signifies any sort of revelation, whether by a vision, such as is related in the following verses, or by a voice, as Ezekiel 2:3; came expressly — Hebrew, hyh hyh, being was, or, in coming came, that is, came assuredly; unto Ezekiel — It came with such clearness and conviction that he could neither doubt of its divine authority, mistake its import, nor question his being appointed to the prophetical office; the priest — Being of the family of Aaron, he was a priest by birth, and was now made a prophet by an extraordinary call. In the land of the Chaldeans — In the worst places God can raise up instruments for the service of his church. And the hand of the Lord was there upon him — He felt sensible impressions of a divine power closing his senses to external objects, opening his eyes to see the visions, opening his ears to hear the voice, and his heart to receive both. When the hand of the Lord goes along with his word, then it becomes effectual.

2. Commences with chap. 3., to the end of chap. 7., in various visions.

V. 3. The word-What was visions, ver. 1, is here the word, both as signifying and declaring the mind of God, what he would do, and as continuing his commands to Ezekiel and to the people. Ezekiel-He speaks of himself in a third person. Priest-He was of the priests originally; he was a prophet by an extraordinary call. The hand-He felt the power of God opening his eyes to see the visions, opening his ear to hear the voice, and his heart to receive both. When the hand of the Lord goes along with his word, then it becomes effectual.

Verse 3. The hand of the Lord] I was filled with his power, and with the influence of the prophetic spirit.

Verses 2, 3. In the fifth year of King Jehoiachin’s captivity — This was of course the fifth year of Zedekiah, who succeeded Jehoiachin. And as the city and temple were destroyed in the eleventh year of Zedekiah, (2 Kings 25:2,) it follows that this vision appeared to Ezekiel six years before that event. The Hebrew writers, it must be observed, use several computations of the beginning of the Babylonish captivity: see the note on Jeremiah 25:11. That under Jehoiachin, wherein Ezekiel was made a captive, is the computation he always follows in the succeeding parts of his prophecy. The word of the Lord — This expression signifies any sort of revelation, whether by a vision, such as is related in the following verses, or by a voice, as Ezekiel 2:3; came expressly — Hebrew, hyh hyh, being was, or, in coming came, that is, came assuredly; unto Ezekiel — It came with such clearness and conviction that he could neither doubt of its divine authority, mistake its import, nor question his being appointed to the prophetical office; the priest — Being of the family of Aaron, he was a priest by birth, and was now made a prophet by an extraordinary call. In the land of the Chaldeans — In the worst places God can raise up instruments for the service of his church. And the hand of the Lord was there upon him — He felt sensible impressions of a divine power closing his senses to external objects, opening his eyes to see the visions, opening his ears to hear the voice, and his heart to receive both. When the hand of the Lord goes along with his word, then it becomes effectual.

3. Ezekiel 8. 9. 10. 11. comprise visions seen in the sixth year.

3 were comments added by a later editor. Professor John F. Peters (Journal of Biblical Literature, 11:39) offers what seems to be the true explanation of how this gloss arose. The era of the first verse is probably Babylonian, perhaps the era of the independence of Babylon. To use a non-Jewish era was not in accordance with Jewish usage; this peculiarity therefore led some one to write on the margin, between the lines, the date according to the Jewish era, the second verse being merely a comment on the first. This annotation finally crept into the text. The form of these annotations is familiar in the Midrashim, and in Jewish commentaries of all eras, with this very form: ayh, that is. Considering verses 2 and 3, with the exception of the closing phrase, as marginal glosses, we get a very forcible introduction to the book, “The heavens were opened, and I saw visions of God, and the hand of Jehovah was upon me there.” Ezekiel could never forget the day, which was the fifth day of the mouth Tammuz (June-July). The captives — There were several deportations of Judah and Israel to the east: 1, by Tiglath-pileser to Assyria (2 Kings 15:29), 741 B.C.; 2, by Shalmaneser to “Habor by the rivers of Gozan [Pasture Land], and in the mountains of the Medes” (LXX., 2 Kings 17:6); 3, by Nebuchadnezzar to Babylon (Jeremiah 25:11, 12). Nebuchadnezzar seems first to have carried off Daniel and his companions, afterward Jehoiakim and his court (2 Kings 24:1, 2; 2 Chronicles 36:6, 7; Jeremiah 24:5, 6), including Ezekiel (see S. B. A., 15:2). Ezekiel himself tells of later raids upon Palestine and the deportation of its population. No doubt these captives were distributed in various localities. Babylonian records show that there was a “Jewish quarter” in various great cities of Babylonia, and speak also of certain new cities receiving the bulk of their population from foreigners thus transported. These captives were not treated harshly. They could buy, and sell, and build, and have most, if not all, of the privileges of citizens, if they were only willing to forget their native land and be true to the ruling government. The river of Chebar — Hebrews Kebar, “great.” The Chabor of Mesopotamia (2 Kings 17:6) must not be confounded with the Chebar of Babylonia. The distinction is shown in the Hebrew text, though it has been only recently recognized by expositors. The Chebar was supposed by Pliny (vi, 24) to be a branch of the Euphrates, called the Gabaris. Many ingenious conjectures have been offered by modern cuneiform scholars, the general opinion being that the Chebar must have been the technical name of one of the leading canals of Babylonia; even to this day in Egypt the word for canal being bahr, “river.” This view has been confirmed by the brilliant discovery of Dr. Hilprecht, in 1897, of an inscription of the fifth century B.C., in which this very name Kabari is used of the large navigable canal near Niffer (Nippur). The inscriptions also reveal a large Jewish element in the population of Niffer itself, as is shown by the scores of Jewish names, like Benjamin, Shimeon, Samson, and Zebediah. Local names of Palestinian towns are also of common occurrence; for example, Ashkelon, Heshbon, etc. It is suggestive that these names and their archaic form correspond with remarkable accuracy to those used in Ezra and Nehemiah. It has become almost certain, therefore, that we have at last discovered the very district in which Ezekiel and his friends resided. The traditional tomb of Ezekiel is still shown not far from that place. Heavens were opened — This was not a dream, it was a manifestation (Matthew 3:16; 17:2). Whether these heavenly visions appeared on the Sabbath or not (Wesley), they prove the devout spirit of the seer. It is only to deep contemplative natures that such revelations are given. I saw — The heavens are always full of glory, but they are not always open to human eyes. The open eye is as necessary to the vision as the open heaven (2 Kings 6:17). Visions of God — This was better than to see the golden streets and the pearly gates of a New Jerusalem. This was the best vision the open heaven could disclose. The quest of the Holy Grail was worth long travel and sorrow; to see God was worth Ezekiel’s trip to Babylon and exile from his Judean home.

3. Ezekiel — God is strong (Kuenen). Because of this all too brief biographical sketch, and because of Ezekiel’s reticence regarding himself, many have supposed that nothing can be known of this great prophet excepting the name of his father, and the fact that he was a priest of the family of Zadok; but such visions only come to the prepared man. Only the pure in heart can see God. (See Introduction, “IV. Ezekiel’s Personality.”) The priest — This shows his training, education, environment, and natural prejudices. Buzi, Ezekiel’s father, is known to us only through his illustrious son. Did he also dream dreams and see visions? When God wants to make a great man he usually begins with his parents and grandparents. The hand of the Lord — The hand that is under the throbbing earth is upon him (Ezekiel 8:3; 10:8). The universe feels the touch of Omnipotence; why should not man? This is a strong figure to show that the prophet spoke and acted not of his own will, but because of a controlling divine power. Ezekiel, like Jeremiah and Moses (Jeremiah 1:6; Exodus 3:11), felt that he could not take up the work of a prophet, but God’s hand turned him to his duty.

V. 4. Looked-I very diligently surveyed the things that were represented to me in the vision. Whirlwind-This denotes the indignation and judgments of God; a quick, impetuous and irresistible vengeance. North-From Babylon, which lay northward from Judea; and the prophet, tho’ now in Babylon, speaks of the Jews, as if they were in Jerusalem. A fire-An orb or wheel of fire: God being his own cause, his own rule, and his own end. Brightness-Yet round about it was not smoak and darkness, but a clear light. The midst-Of the fire.

Verse 4. A whirlwind came out of the north] Nebuchadnezzar, whose land, Babylonia, lay north of Judea. Chaldea is thus frequently denominated by Jeremiah.

A great cloud, and a fire infolding itself] A mass of fire concentrated in a vast cloud, that the flames might be more distinctly observable, the fire never escaping from the cloud, but issuing, and then returning in upon itself. It was in a state of powerful agitation; but always involving itself, or returning back to the centre whence it appeared to issue. A brightness was about it] A fine tinge of light surrounded the cloud, in order to make its limits the more discernible; beyond which verge the turmoiling fire did not proceed.

The colour of amber] This was in the centre of the cloud; and this amber-coloured substance was the centre of the labouring flame. The word hlektron, which we translate amber, was used to signify a compound metal, very bright, made of gold and brass.

Verse 4. I looked — I very diligently surveyed the things which were represented to me in the vision, and behold a whirlwind — Denoting the indignation and judgments of God; a quick, impetuous, and irresistible vengeance: see the margin. It is described here as coming out of the north, because, as has been before observed, the Chaldean army, by which the judgment was to be executed, would, for convenience of forage and water, march first northward, and then turn about toward Judea, so that they did, strictly speaking, come into it from the north. A great cloud — It is usual to express any great trouble by a great, dark cloud hanging over people’s heads. And here, in particular, it seems to signify the calamity coming on Judea by the Chaldean invasion. And a fire infolding itself — A fire appearing in folds, like one wreath within another. This was indicative of God’s avenging justice, for God is described in Scripture as a consuming fire, when he comes to execute his judgments upon sinners: see Deuteronomy 4:24. And a brightness was about it — Clear discoveries of God’s holiness and justice, which, it is thus signified, would be made manifest in what was about to be done. Out of the midst thereof as the colour of amber — Rather, as the appearance of amber. “There was a bright pellucid appearance.” — Newcome. But Bochart shows that hlektron, the word used in the LXX., signifies not only amber and crystal, but a metal compounded of gold and silver, or of gold and brass; and thinks that the last, called calkolibanon, Revelation 1:15, best suits this place. This seems to have been a symbolical representation of the Jewish people; for as this compound metal was not consumed in the fire, so the Jews were not to be wholly destroyed by the grievous calamities they were to be involved in, but to come out purer from the furnace of affliction, as gold and brass out of the fire.

Ver. 4. A whirlwind came out of the north. The rabbins have so great a reverence for this vision, that they are afraid to explain it. It is in substance the same as Moses saw. Exodus 25:18. The same as Isaiah saw, chap. 6.; and as St. John saw. Revelation 4:5. The whirlwind out of the north may import the Babylonian army in its approach to Judea, for they made a circuitous route along the Euphrates to avoid the deserts, fit only to be traversed by the Arabs. The cloud and the fire mark the vehicles which God employs, when he is pleased to converse with man.

The colour of amber. The Hebrew word chasmal may be understood of a vivid colour, as the centre of the fire. But as amber retains its colour, and is more fragrant in a state of friction, it may denote the divine excellence which subsisted in many of the captive Jews.—The living creatures, literally animal creatures, import the ministry of holy angels, who continually surround the throne of God. In Ezekiel 10:15-20, the animals are called cherubim; and it is plain that their bodies resembled those of men, and were erect. The man may denote their wisdom and purity, the eagle their piercing sight, the ox their strength, and the lion unconquerable courage.

THE VISION, 4-28.

Here begins what Franz Delitzsch calls “the grandest of all biblical visions.” It came not on a festal day, but on the anniversary of the never-to-be-forgotten humiliation of the royal head of the nation. It came not to one of the priests in Jerusalem, but to a captive in the land of the Chaldeans. It was to the neediest and saddest that Jehovah revealed himself — as glorious on the Chebar as on the Jordan. No painter has ever succeeded in representing these visions of God; even Raphael failed in this. The details were so numerous and the changes so rapid that no human brush nor human pen — not even Ezekiel’s — could fully picture and define the glorious ever-changing image. As Cornill says, a little, shortsighted man might criticise the details of a great cathedral — this window might seem to him too narrow and the support of yonder beam too massive — but when looked at from a distance all the irregularities melt into a wonderful harmony of unity whose grandeur overcomes us, while within the sanctuary may be felt the stillness and power of the breath of God. It is the same with the visions of Ezekiel. The immense and minute details, worked out with such care and patience, may bewilder the beholder, but they are parts of a majestic and perfect whole (Der Prophet Ezechiel, pp. 281-283). Ezekiel struggled to tell that which was “unspeakable and full of glory.” His ears were filled continually with a noise of wings and wheels and spiritual thunders. His eyes were partially blinded by glories which even Moses was not able to bear. He was overpowered with shadows from a throne “formless with infinity.” He could not describe twice alike those ever-changing glories. The tremor of an inexpressive thought,

Too self-amazed to shape itself aloud,

O’erruns the awful curving of his lips.

One thing, however, stands out clear among these mysteries: the majesty of God and his supremacy over all things. There is a curious correspondence between the latest philosophic poetry and Ezekiel’s thought. The real nearness, the vital immanency, of God to all life was never more vividly expressed even by Emerson, than by this ancient poet and

prophet-philosopher. Ezekiel does not, like Emerson, sink the world-soul into the world-all — he never falls into the bottomless pit of pantheism — but the sense of the Infinite fills every verse with its majestic presence. Being above all beings! Mighty One!

Whom none can comprehend and none explore;

Who fill’st existence with thyself alone;

Embracing all; supporting, ruling o’er;

Being whom we call God, and know no more.

VISION OF GOD’S CHARIOT.

4. Out of the north — The region of storm, and also of divine mystery. The Hebrews looked to the north as the sacred quarter (Psalm 48:2; Jeremiah 1:13), as did also all other ancient peoples. (See Warren, Paradise Found; Oneil, Night of the Gods.) The oldest dated tomb on the earth, the Pyramid of Medum, opens to the north. Yet it may be that, as the highway from Palestine entered Tel-abib from the north, Ezekiel was praying toward the holy city when the vision came as the answer to his prayer. Whirlwind… cloud — So God often reveals himself (Exodus 19:16; Psalm 77:18). The first sight of the coming of Jehovah, far in the distance, is like the coming of a tempest. God’s best revelations often follow after the storm. It is peculiarly appropriate that to this discouraged captive the vision of glory with the rainbow around it should come out of the clouds of wrath. This is the cloud of glory which had left the holy of holies and passed out to the Mount of Olives, abandoning Jerusalem and the temple to the hands of their enemies in order to protect the little band of true worshipers in a foreign land (chaps. 10, 11).

The sun and every vassal star,

All space beyond the soar of angel wings,

Wait on His word; and yet He stays His car

For every sigh a contrite suppliant brings. — Keble.

A fire infolding itself — Literally, taking hold of itself. As he looked at the coming storm he saw a bright light in the cloud — not a mild radiance, but like incessant lightning flashes. The whole cloud was illumined by these lightnings from its center until it looked like amber (flashing metal, LXX.).

V. 5. The likeness-Such a representation of the holy angels as God saw fit to make use of, came out of the midst of the fire: for angels derive their being and power from God: their glory is a ray of his.

Verse 5. Also out on the midst thereof came—four living creatures.] As the amber-coloured body was the centre of the fire, and this fire was in the centre of the cloud; so out of this amber-coloured igneous centre came the living creatures just mentioned.

Verses 5, 6. Out of the midst thereof came the likeness of four living creatures — Termed cherubim, Ezekiel 9:3, and 10. throughout. These seem to have been a hieroglyphical representation of the holy angels, attendants on the king of glory, and the ministers of his providence, as well when he executes judgments on sinners, as when he confers benefits on his people. They were four, probably to denote that they were employed in all the four quarters of the world. They had the likeness of a man — “They had the human stature.” So Houbigant. Or, as others interpret the phrase, “for the greatest part they appeared in the human shape.” This was to signify that they were intelligent and rational creatures, of which that form is to us the token. But each of them had four faces, which were probably emblems of their endowments and characters. “The face of a man implied that they possessed knowledge, foresight, prudence, compassion, and philanthropy; that of a lion intimated their boldness and force in executing the will of God; that of an ox denoted strength, unwearied diligence, and perseverance; and that of an eagle, spiritual sagacity and heavenly affections, by which they soared aloft above all created objects, to the uncreated source of holiness and felicity.” — Scott. And every one had four wings — By which seems to be signified the activity and speed with which they executed God’s commands in all parts of the world.

Ver. 5. Out of the midst of the cloud of Messiah’s chariot, when he rode on the wings of the wind; notes of which will be found on Deuteronomy 33:26.—Four living creatures, designating the cherubim seen by Isaiah, chap. 6.; and more fully illustrated by St. John. Revelation

4. The whole vision therefore exhibits Christ reigning over angels and saints in his kingdom, and glorious in the midst of his church. Such likewise are the visions in Revelation 5. 8. 9.

5. Likeness of four living creatures — As the prophet gazes upon this strange storm cloud, and it approaches him, he sees four splendid shapes where but a moment before had been only flashes of light. He does not see these distinctly at first, but one thing he is sure of: they are alive; crowded full of life — the very embodiment of life. (See verses 13, 14; Matthew 3:11.) They had the likeness of a man — This was the first and the abiding impression which Ezekiel again and again emphasizes. Notwithstanding their fourfold aspect they looked human. Humanity was the type favored by this symbolic heavenly creation —

The consummation of this scheme

Of being, the completion of this sphere Of life.

Modern science has strangely illustrated the travailing and groaning of Nature to reach the human — its crown and goal. (See Appendix to chapter.)

V. 6. Wings-With two they flew, denoting the speed of their obedience; and with two they covered their body, denoting their reverence.

Verse 6. Every one had four faces] There were four several figures of these living creatures, and each of these figures had four distinct faces: but as the face of the man was that which was presented to the prophet’s view, so that he saw it more plainly than any of the others; hence it is said, Ezekiel 1:5, that each of these figures had the likeness of a man; and the whole of this compound image bore a general resemblance to the human figure.

Verses 5, 6. Out of the midst thereof came the likeness of four living creatures — Termed cherubim, Ezekiel 9:3, and 10. throughout. These seem to have been a hieroglyphical representation of the holy angels, attendants on the king of glory, and the ministers of his providence, as well when he executes judgments on sinners, as when he confers benefits on his people. They were four, probably to denote that they were employed in all the four quarters of the world. They had the likeness of a man — “They had the human stature.” So Houbigant. Or, as others interpret the phrase, “for the greatest part they appeared in the human shape.” This was to signify that they were intelligent and rational creatures, of which that form is to us the token. But each of them had four faces, which were probably emblems of their endowments and characters. “The face of a man implied that they possessed knowledge, foresight, prudence, compassion, and philanthropy; that of a lion intimated their boldness and force in executing the will of God; that of an ox denoted strength, unwearied diligence, and perseverance; and that of an eagle, spiritual sagacity and heavenly affections, by which they soared aloft above all created objects, to the uncreated source of holiness and felicity.” — Scott. And every one had four wings — By which seems to be signified the activity and speed with which they executed God’s commands in all parts of the world.

6. Ezekiel 21. 22. 23.

6. Four faces — A man’s face in front, an eagle’s behind, the face of an ox on the left, and of a lion on the right. This is the usual explanation, but Hugo Winckler (Altorientalische Forschungen, 1896), from a monument recently discovered at Sendschirli which seems to somewhat resemble this description, would draw the conclusion that each one had a human body and “the appearance of a man,” but also that each creature was four-headed; the four heads facing the cardinal points: the four faces of the man looking toward the east, the four lion faces toward the west, the four bull faces toward the north, the four eagle faces toward the south. The fact seems to be that these were symbolic creatures, never intended for pictorial representation. Four wings — The winged sun-disk is the oldest known symbol of deity and was reverenced in Arabia, Babylonia, Phoenicia, and Egypt. Even in Christian times this same symbol was used for the divine Christ by the Copts. Wesley says of the use of these wings: “With two they flew, denoting the speed of their obedience; and with two they covered their body, denoting their reverence.”

V. 7. Feet-Their thighs, legs and feet, were of a human shape. Straight-Not bowed to this or that part, which argues weakness. The sole-That which is properly the foot. A calf’s-A divided hoof spake the cleanness of the creature. They-Their feet.

Verse 7. Their feet were straight feet] There did not seem to be any flexure at the knee, nor were the legs separated in that way as to indicate progression by walking. I have before me several ancient Egyptian images of Isis, Osiris. Anubis, &c., where the legs are not separated, nor is there any bend at the knees; so that if there was any motion at all, it must have been by gliding, not progressive walking. It is a remark of Ælian, that the gods are never represented as walking, but always gliding; and he gives this as a criterion to discern common angelic appearances from those of the gods: all other spiritual beings walked progressively, rising on one foot, while they stretched out the other; but the deities always glided without gradual progressive motions. And Heliodorus in his Romance of Theogines and Charicha, gives the same reason for the united feet of the gods, &c., and describes the same appearances.

Like the sole of a calf’s foot] Before it is stated to be a straight foot; one that did not lay down a flat horizontal sole, like that of the human foot. And they sparkled like the colour of burnished brass.] I suppose this refers rather to the hoof of the calf’s foot, than to the whole appearance of the leg. There is scarcely any thing that gives a higher lustre than highly polished or burnished brass. Our blessed Lord is represented with legs like burnished brass, Revelation 1:15.

Verses 7-10. And their feet were straight feet — Emblematical probably of simplicity and uprightness, or of the steadiness of their obedience. And the sole of their feet like the sole of a calf’s foot — To signify their firmness and constancy in performing the divine will. Or, as some think, the soles of their feet, being divided, like those of calves and other clean animals, might be emblematical of their perfect purity and holiness. And they sparkled like the colour of burnished brass — To signify their zeal in God’s service, or that the glory of God should shine forth, or be made manifest in their actions. And they had the hands of a man — To show their power and ability to perform with speed what was enjoined them; or, that they did all things orderly, distinctly, and quickly; the hands of a man being most aptly made, of any thing we know, for performing any artificial operations. And by these hands being under their wings might be signified that their works were invisible and unknown to man, and done without any ostentation. They four had their faces and their wings — This is a repetition of what had been said before, in order that it might be more noticed. Their wings were joined one to another — To signify their perfect agreement in the speedy execution of God’s will; and that all the acts which God performs by the ministry of his angels are admirably consistent, and agreeing with each other, and adapted to the purpose intended to be brought to pass. They turned not when they went — They were immediately ready to do the work assigned them without any delay or hinderance, and they proceeded directly on in one and the same undeviating course; were constant and persevering in performing the divine will, without being turned aside therefrom by any obstacle whatever. They four had the face of a man, &c. — See note on verse 6.

Ver. 7. Their feet were straight feet. The feet of a bull, seen in the vision, are firm and strong, and may therefore denote the stability of the love, the covenant, and righteousness of Him who is the rock and strength of our salvation. Their feet sparkled with corruscations, like pots of brass when by an intense heat they boil in the furnace. Metals in a state of fusion, as in the blast furnaces of iron, are too vivid for the eye to contemplate without injury to the sight, as when we look intensely at the sun. This fire designates the presence of the seraphim, a name equivalent to burning ones.

7. Straight feet — Dr. Davidson thinks this to mean that the limbs were smooth and unjointed; perhaps the idea was that their limbs were not bound in any way, and not drawn up in the effort of flying. They moved without effort. These limbs and feet shone like burnished brass. (Compare Daniel 10:6; Revelation 1:15.)

V. 8. Under-Their power and manner of exerting it is secret and invisible. Sides-On each side of the chariot one of these living creatures flood, and so on each side hands were ready to act as they were moved. They four-It is doubled to confirm the truth and certainty of the thing.

Verse 8. They had the hands of a man under their wings] I doubt much whether the arms be not here represented as all covered with feathers, so that they had the appearance of wings, only the hand was bare; and I rather think that this is the meaning of their having “the hands of a man under their wings.”

Verses 7-10. And their feet were straight feet — Emblematical probably of simplicity and uprightness, or of the steadiness of their obedience. And the sole of their feet like the sole of a calf’s foot — To signify their firmness and constancy in performing the divine will. Or, as some think, the soles of their feet, being divided, like those of calves and other clean animals, might be emblematical of their perfect purity and holiness. And they sparkled like the colour of burnished brass — To signify their zeal in God’s service, or that the glory of God should shine forth, or be made manifest in their actions. And they had the hands of a man — To show their power and ability to perform with speed what was enjoined them; or, that they did all things orderly, distinctly, and quickly; the hands of a man being most aptly made, of any thing we know, for performing any artificial operations. And by these hands being under their wings might be signified that their works were invisible and unknown to man, and done without any ostentation. They four had their faces and their wings — This is a repetition of what had been said before, in order that it might be more noticed. Their wings were joined one to another — To signify their perfect agreement in the speedy execution of God’s will; and that all the acts which God performs by the ministry of his angels are admirably consistent, and agreeing with each other, and adapted to the purpose intended to be brought to pass. They turned not when they went — They were immediately ready to do the work assigned them without any delay or hinderance, and they proceeded directly on in one and the same undeviating course; were constant and persevering in performing the divine will, without being turned aside therefrom by any obstacle whatever. They four had the face of a man, &c. — See note on verse 6.

Ver. 8. They had the hands of a man under their wings. Likewise, as in ver. 26, the figure of a man was above the chariot of glory. This is the continuous designation of the incarnate glory of Christ, the glory as of the only-begotten of the Father, full of grace and truth. He rides above the chariot, which moves at his command; he extends his arm of power under every wing, for Christ is all and in all, everliving and glorious in his sanctuary. In him the church rides triumphantly over all her foes; she mounts up with wings as eagles, and leaves the world and sin behind.

8. Hands of a man — Each creature had four wings and beneath the wings “the hand of a man” — whether two or four hands is not stated. The thing to be noted is the symbolic expression of humanity. Surely Ezekiel could not have dreamed even then of a divine incarnation — the hands of a man beneath the activities of the universe?

V. 9. Their wings-The wings of the two cherubim which went foremost, and the wings of the two hindermost, were joined together when they moved. Went-This explains the former words, assuring us, that every one of those living creatures are ready, and unwearied in doing the pleasure of their Creator.

Verse 9. Their wings were joined one to another] When their wings were extended, they formed a sort of canopy level with their own heads or shoulders; and on this canopy was the throne, and the “likeness of the man” upon it, Ezekiel 1:26.

They turned not when they went] The wings did not flap in flying, or move in the manner of oars, or of the hands of a man in swimming, in order to their passing through the air; as they glided in reference to their feet, so they soared in reference to their wings.

Verses 7-10. And their feet were straight feet — Emblematical probably of simplicity and uprightness, or of the steadiness of their obedience. And the sole of their feet like the sole of a calf’s foot — To signify their firmness and constancy in performing the divine will. Or, as some think, the soles of their feet, being divided, like those of calves and other clean animals, might be emblematical of their perfect purity and holiness. And they sparkled like the colour of burnished brass — To signify their zeal in God’s service, or that the glory of God should shine forth, or be made manifest in their actions. And they had the hands of a man — To show their power and ability to perform with speed what was enjoined them; or, that they did all things orderly, distinctly, and quickly; the hands of a man being most aptly made, of any thing we know, for performing any artificial operations. And by these hands being under their wings might be signified that their works were invisible and unknown to man, and done without any ostentation. They four had their faces and their wings — This is a repetition of what had been said before, in order that it might be more noticed. Their wings were joined one to another — To signify their perfect agreement in the speedy execution of God’s will; and that all the acts which God performs by the ministry of his angels are admirably consistent, and agreeing with each other, and adapted to the purpose intended to be brought to pass. They turned not when they went — They were immediately ready to do the work assigned them without any delay or hinderance, and they proceeded directly on in one and the same undeviating course; were constant and persevering in performing the divine will, without being turned aside therefrom by any obstacle whatever. They four had the face of a man, &c. — See note on verse 6.

9. Ezekiel 26. against Tyre.

9. They turned not when they went — Swift and full of activity as they were, there was a calmness and dignity in their movements. There was no hesitancy, no waywardness, no division of purpose; all moved as one, and every one “straight forward.” This active and varied life expressed itself in perfect system and order. Is this symbolic of the calm and quiet way in which all powers, natural and supernatural, fulfill Jehovah’s will? He maketh the “wrath of man” and the guardians of death to praise him. The gods of the heathen are his footstool. (See Appendix to chapter.)

V. 10. A man-Each face is compared to what is most excellent in its kind, man excels in wisdom, lions in strength, the ox in patience and constancy of labour, the eagle in speed and high flight.

Verse 10. As for the likeness of their faces] There was but one body to each of those compound animals: but each body had four faces; the face of a man and of a lion on the right side; the face of an ox and an eagle on the left side. Many of these compound images appear in the Asiatic idols. Many are now before me: some with the head and feet of a monkey, with the body, arms, and legs of a man. Others with the head of the dog; body, arms, and legs human. Some with the head of an ape; all the rest human. Some with one head and eight arms; others with six heads or faces, with twelve arms. The head of a lion and the head of a cock often appear; and some with the head of a cock, the whole body human, and the legs terminating in snakes. All these were symbolical, and each had its own appropriate meaning. Those in the text had theirs also, could we but find it out.

Verses 7-10. And their feet were straight feet — Emblematical probably of simplicity and uprightness, or of the steadiness of their obedience. And the sole of their feet like the sole of a calf’s foot — To signify their firmness and constancy in performing the divine will. Or, as some think, the soles of their feet, being divided, like those of calves and other clean animals, might be emblematical of their perfect purity and holiness. And they sparkled like the colour of burnished brass — To signify their zeal in God’s service, or that the glory of God should shine forth, or be made manifest in their actions. And they had the hands of a man — To show their power and ability to perform with speed what was enjoined them; or, that they did all things orderly, distinctly, and quickly; the hands of a man being most aptly made, of any thing we know, for performing any artificial operations. And by these hands being under their wings might be signified that their works were invisible and unknown to man, and done without any ostentation. They four had their faces and their wings — This is a repetition of what had been said before, in order that it might be more noticed. Their wings were joined one to another — To signify their perfect agreement in the speedy execution of God’s will; and that all the acts which God performs by the ministry of his angels are admirably consistent, and agreeing with each other, and adapted to the purpose intended to be brought to pass. They turned not when they went — They were immediately ready to do the work assigned them without any delay or hinderance, and they proceeded directly on in one and the same undeviating course; were constant and persevering in performing the divine will, without being turned aside therefrom by any obstacle whatever. They four had the face of a man, &c. — See note on verse 6.

Ver. 10. They four had the face of a man; for man, in regard of his spirit, is allied to angels. Poole, in a table on this verse, places the man to the south, the ox to the east, the eagle to the north, and the lion to the west. Then transposing their position, he places the lion to the south, &c.

10. As for the likeness of their faces, they four had the face [“appearance,” Gesenius] of a man, and the face of a lion, on the right side, etc. — Here again is the emphasis of the appearance, human appearance, of this creature of four faces. Ewald well points out that the prophet does not attempt to describe this fourfold unity, but only its likeness. His language constantly shows that he felt the difficulty of understanding the deep reality behind this symbol or “likeness.” (See note verse 26.)

V. 11. Divided-So each face appeared distinct above the shoulders, and there the wings divided from each other were united to the body of the living creature.

Verses 11, 12. Their wings were stretched upward — That is, two wings of each, namely, in a posture of flying, to show that they were always actively employed in executing God’s commands. Some unite this clause with the preceding, and render the whole, Their faces and their wings were stretched upward, namely, denoting a posture of attention, as if they were hearkening to the voice of God’s words, as angels are represented Psalm 103:20. Two wings of every one were joined one to another, &c. — Of the two living creatures in front, and of the two behind, the right wing of one reached to the left wing of the other, the extremities of the expanded inner wings forming an arch. In Isaiah 6:2, and Revelation 4:6, each of the seraphim has six wings assigned him, whereas the living creatures here have each but four; the reason of which is, that in those places these appearances are described as making use of two of their wings to cover their faces, out of reverence to the divine presence, before which they stand and worship; whereas, here they are supposed to be actively employed as ministers of the Divine Providence, in executing his counsels in all parts of the world. And two covered their bodies — To signify, perhaps, that we men are not able to understand the nature of angels. Whither the spirit was to go, they went — Without any dispute or delay: the Spirit of God directed all their motions: and all their ministrations were as truly unconstrained and free, as they were subservient to God’s designs in his providential government of the church and the world. They turned not when they went — They looked not back; they turned not out of the way; they ceased not till they had completed their course.

11. Ezekiel 29. against Pharaoh and Egypt.

11. Their wings were in as perfect repose as their faces. Their two uplifted wings, although being used for flight (verse 24), were quiet as those of a bird sailing without effort through the air. Each pair of wings was uplifted to the same plane, so that the wings, though “spread apart,” or “separated,” as the Hebrew states, yet seemed to be joined to each other and thus to form a sort of platform for the crystal firmament on which rested Jehovah’s throne (verses 22, 23). A private note from a well-known English Assyriologist says: “The figures of the Igigi, or ‘spirits of heaven,’ found at Nineveh are always represented with two pairs of wings, one pair up and one pair down, signifying that the spirit was at rest, yet watchful.”

V. 12. Straight-Which way soever they went, each living creature had one face looking straight forward. The spirit-The will, command, and breathing of the Spirit of God, both gave and guided their motions. Was to go-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. Turned not-They looked not back, they turned not out of the way, they gave not over, ‘till they had compleated their course.

Verse 12. They went every one straight forward] Not by progressive stepping, but by gliding.

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

Verses 11, 12. Their wings were stretched upward — That is, two wings of each, namely, in a posture of flying, to show that they were always actively employed in executing God’s commands. Some unite this clause with the preceding, and render the whole, Their faces and their wings were stretched upward, namely, denoting a posture of attention, as if they were hearkening to the voice of God’s words, as angels are represented Psalm 103:20. Two wings of every one were joined one to another, &c. — Of the two living creatures in front, and of the two behind, the right wing of one reached to the left wing of the other, the extremities of the expanded inner wings forming an arch. In Isaiah 6:2, and Revelation 4:6, each of the seraphim has six wings assigned him, whereas the living creatures here have each but four; the reason of which is, that in those places these appearances are described as making use of two of their wings to cover their faces, out of reverence to the divine presence, before which they stand and worship; whereas, here they are supposed to be actively employed as ministers of the Divine Providence, in executing his counsels in all parts of the world. And two covered their bodies — To signify, perhaps, that we men are not able to understand the nature of angels. Whither the spirit was to go, they went — Without any dispute or delay: the Spirit of God directed all their motions: and all their ministrations were as truly unconstrained and free, as they were subservient to God’s designs in his providential government of the church and the world. They turned not when they went — They looked not back; they turned not out of the way; they ceased not till they had completed their course.

12. Ezekiel 31. the subject continued.

12. The reason of their orderly movements is now given: there was a controlling spirit according to which they moved. All are but parts of one stupendous whole

Whose body Nature is, and God the soul.

They turned not — They did not need to turn. As each side was alike, each could be front, as willed by the spirit, and they could move “straight forward” to any point of the compass without turning.

V. 13. The fire-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.

Verse 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.

Verses 13, 14. As for the likeness of the living creatures — Their colour, or aspect; their appearance was like burning coals — They were inflamed by the Spirit of God with a holy zeal for his glory, and with indignation against impenitent sinners. This might also be intended as a symbolical declaration, that after the long patience of God, all things now tended to vengeance, and the executing of his judgments upon the Jews; for executing which he would use these angels as ministers. And like the appearance of lamps — This probably signified, that the uprightness of the divine justice should shine forth, or be made manifest in these judgments. It went up and down among the living creatures — That is, the fire moved itself up and down. Milton’s expression, (Paradise Lost, 6:756,) is, “And careening fires between.” That is, fires which ran swiftly, and, as it were, tilted at each other: emblematical of the terrible effects of the ministry of these living creatures on the objects of divine vengeance. Out of the fire went forth lightning — Significative of the irresistible force of the divine judgments, and the terrible and sudden destruction to be produced by them. And the living creatures ran and returned as a flash of lightning — With inexpressible velocity: the swiftness of their motions every way resembled flashes of lightning. “They ran to do their work, and execute their orders,” says Henry, “and then returned to give an account of what they had done, and receive new instructions. 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 centre.”

Ver. 13. Their appearance was like burning coals of fire. The Deity veiled himself in a sheet of devouring fire on Sinai. Elisha saw the mountains of Samaria full of horses of fire, and chariots of fire. In a similar manner were the heads of the holy apostles crowned with the spires of a celestial flame. Acts 2:3, 4. What then has the church to fear? The God of our salvation is a consuming fire.

13. The Greek text seems to be preferable here: “And in the midst of the living creatures was an appearance as of coals of fire burning, as the appearance of torches turning about in the midst of the living creatures,” etc. (LXX.; see also Ezekiel 10:2). The term “coals of fire” is used, Psalm 18:12, of the “fireballs of the thunderstorm,” and in Exodus 20:18, the lightnings are called “torches.” Has this any reference to Isaiah’s vision (Isaiah 6), with its altar and coals? St. John also (Revelation 4:5; 8:3-5) saw the lightnings coming from the throne and the altar which was before it, and counted the torches “which are the seven spirits of God.”

V. 14. Ran-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.

Verse 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.

Verses 13, 14. As for the likeness of the living creatures — Their colour, or aspect; their appearance was like burning coals — They were inflamed by the Spirit of God with a holy zeal for his glory, and with indignation against impenitent sinners. This might also be intended as a symbolical declaration, that after the long patience of God, all things now tended to vengeance, and the executing of his judgments upon the Jews; for executing which he would use these angels as ministers. And like the appearance of lamps — This probably signified, that the uprightness of the divine justice should shine forth, or be made manifest in these judgments. It went up and down among the living creatures — That is, the fire moved itself up and down. Milton’s expression, (Paradise Lost, 6:756,) is, “And careening fires between.” That is, fires which ran swiftly, and, as it were, tilted at each other: emblematical of the terrible effects of the ministry of these living creatures on the objects of divine vengeance. Out of the fire went forth lightning — Significative of the irresistible force of the divine judgments, and the terrible and sudden destruction to be produced by them. And the living creatures ran and returned as a flash of lightning — With inexpressible velocity: the swiftness of their motions every way resembled flashes of lightning. “They ran to do their work, and execute their orders,” says Henry, “and then returned to give an account of what they had done, and receive new instructions. 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 centre.”

Ver. 14. The living creatures ran and returned, with a velocity like the electric fluid: ever living, ever active, ever watchful, ever devout. They sit not as statues, like the wooden protectors of cities and temples. They have no fixed abode, but where their aid is most wanted, thither they fly; and while the church dwells in tents, the seraphim surround the camp. Psalm 34:7.

14. This verse is probably a marginal gloss (Kautzsch). The Hebrew text is damaged and obscure. This fact did not prevent Mr. Wesley obtaining from it a high spiritual meaning: “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.”

V. 15. Living creatures-By each of the living creatures stood one wheel, so that they were four in number, according to the number of living creatures. Four faces-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. But the motion of the wheel on its own axle-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.

Verse 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 centre 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.

Verses 15, 16. Now as I beheld, &c. — The prophet here proceeds to relate what he saw besides the living creatures, which he had described in the foregoing verses. Behold one wheel upon the earth beside the living creatures — By each of the living creatures stood one wheel, so that they were four in number, according to the number of the living creatures. 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. The shape of wheels, and their fitness for continual motion, aptly represent the constant revolution of human affairs under the conduct of providence, which orders, governs, and changes. Sometimes one spoke of the wheel is uppermost, sometimes another. “Those persons or communities which to-day are at the top of the wheel, may to-morrow be at the bottom, beyond all human expectation or prevention; yet in the midst of apparent confusion, and while every thing seems hurried on by blind chance, or fatal necessity, the most perfect regularity is observed, and the changes are directed by as fixed laws as those which regulate the motions of the wheels.” — Scott. The prophet’s seeing the wheels upon the earth was intruded to denote, that the vision related to the affairs of this world; and the wheels being said to be beside the living creatures, which attended to direct their motions, manifests, that 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 appearance of the wheels — That is, their colour, for it is plain that is here intended; and their work — Their workmanship, form, or figure, as the word hc[m is repeatedly used, 1 Kings 7:17, &c., all that was wrought, whether engraved or otherwise, was of one colour; was like unto the colour of a beryl — A gem of a bluish green; and called in the text here Tarshish, probably from the place whence it came. The colour intended is azure, or that of the blue sky mixed with a bright green: see Daniel 10:6. Probably the wisdom, justice, and goodness of God’s providential government may be here signified by this beautiful colour of the wheels. They four had one likeness — They were the same for dimensions, colour, frame, and motion, to indicate that there is a consistency and uniformity in all the dispensations of Divine Providence. Their appearance, &c., was as it were a wheel in the middle of a wheel — This may be explained two ways; either, 1st, That there were smaller wheels connected with, and put in motion by the larger, an emblematical representation of the connection of causes and effects; or, 2d, That they crossed one another in the middle, to signify the unsearchableness of the divine dispensations, and the intricacy of the affairs of this world, which seem to cross and thwart each other; but yet all move under the superintendence of infinite wisdom, justice, and goodness.

Ver. 15. One wheel upon the earth. There were four wheels, yet only one touched the earth. Hence, we may gather, that angels are concerned in the humblest affairs of human life, where all things revolve in changes from adversity to prosperity, and from prosperity to adversity.

15. Wheel — A new part of the picture is here introduced. In connection with each living creature is a wheel. The carefulness with which these are described proves their symbolic importance. The wheel is moved by the same spirit as the creature.

V. 16. Work-All that was wrought, whether engraved or otherwise was of one colour. Beryl-A sea green. One likeness-The same for dimensions, colour, frame, and motion. In the middle-It is probable, the wheels were framed so as to be an exact sphere, which is easily rolled to any side.

Verses 15, 16. Now as I beheld, &c. — The prophet here proceeds to relate what he saw besides the living creatures, which he had described in the foregoing verses. Behold one wheel upon the earth beside the living creatures — By each of the living creatures stood one wheel, so that they were four in number, according to the number of the living creatures. 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. The shape of wheels, and their fitness for continual motion, aptly represent the constant revolution of human affairs under the conduct of providence, which orders, governs, and changes. Sometimes one spoke of the wheel is uppermost, sometimes another. “Those persons or communities which to-day are at the top of the wheel, may to-morrow be at the bottom, beyond all human expectation or prevention; yet in the midst of apparent confusion, and while every thing seems hurried on by blind chance, or fatal necessity, the most perfect regularity is observed, and the changes are directed by as fixed laws as those which regulate the motions of the wheels.” — Scott. The prophet’s seeing the wheels upon the earth was intruded to denote, that the vision related to the affairs of this world; and the wheels being said to be beside the living creatures, which attended to direct their motions, manifests, that 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 appearance of the wheels — That is, their colour, for it is plain that is here intended; and their work — Their workmanship, form, or figure, as the word hc[m is repeatedly used, 1 Kings 7:17, &c., all that was wrought, whether engraved or otherwise, was of one colour; was like unto the colour of a beryl — A gem of a bluish green; and called in the text here Tarshish, probably from the place whence it came. The colour intended is azure, or that of the blue sky mixed with a bright green: see Daniel 10:6. Probably the wisdom, justice, and goodness of God’s providential government may be here signified by this beautiful colour of the wheels. They four had one likeness — They were the same for dimensions, colour, frame, and motion, to indicate that there is a consistency and uniformity in all the dispensations of Divine Providence. Their appearance, &c., was as it were a wheel in the middle of a wheel — This may be explained two ways; either, 1st, That there were smaller wheels connected with, and put in motion by the larger, an emblematical representation of the connection of causes and effects; or, 2d, That they crossed one another in the middle, to signify the unsearchableness of the divine dispensations, and the intricacy of the affairs of this world, which seem to cross and thwart each other; but yet all move under the superintendence of infinite wisdom, justice, and goodness.

16. Ezekiel 37. 38. 39. Israel restored, and Gog destroyed.

16. One wheel was beside each living creature. Each wheel flashed like a precious stone. A wheel in the middle of a wheel — Each wheel seemed to be composed of two wheels cutting each other at right angles. Thus each wheel was always facing every point of the compass, and in whatever direction the chariot moved four wheels were running. They, like the chariot, could, without turning, revolve in any direction the spirit indicated. Wesley conceived these wheels as globes or spheres of light, having tires of exceptional brightness. Wheels fitly symbolize “the height, unsearchableness, wisdom, and vigilance of the divine power.”

V. 17. They-The wheels. Four sides-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. Returned not-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.

Verses 17, 18. When they went — Namely, the wheels; they went upon their four sides — The wheels being supposed spherical as a globe, by an exact framing of two wheels one in the other, the four semicircles, which were in two whole wheels, may well be taken for these four sides on which these wheels moved, and such a wheel will readily be turned to all points of the compass. An expressive emblem this of that divine providence which extends alike easily to every part and thing; and, like a wheel or globe, has no beginning, ending, or separation, but is a circumference including the whole of things, and equally acts more or less in every place and part. And they turned, or returned, not when they went — That is, they never returned, or went backward, till they came to the end of their course; but proceeded on in one straight course and unbent line of direction. 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 will of God are all second causes, and so surely does the Divine Providence always accomplish its ends. Thus God speaks of his word and decree, Isaiah 55:11: It shall not return unto me void, but shall accomplish that which I please. To return by the way that he went, is a proverbial speech, signifying a man’s missing his aim, or not accomplishing his designs: see 1 Kings 13:9; 2 Kings 19:33. As for their rings, or felloes — Namely, the circumference of the wheels; they were so high that they were dreadful — Their circuit was so vast as to impress a fear on the beholder. This implied the vast compass of providence, which, as we read, Wisd. 8:1, reacheth from one end to another mightily, or, as St. Paul expresses it, the height and depth both of the wisdom and knowledge of God, how unsearchable his judgments are, and his ways past finding out, Romans 11:33. And their wings were full of eyes round about them four — That is, every one of the four wheels; and so were also the living creatures themselves: see Ezekiel 10:12, to signify the great wisdom and foresight which direct all the dispensations of Divine Providence. How fitly do the wheels, their motion, their height, their eyes, and the form, appearance, motions, wings, and eyes of the living creatures express the height and depth, the unsearchableness, wisdom, and vigilance of the Divine Providence!

17. Ezekiel 40. the new temple seen in the twenty fifth year. Of Ezekiel’s visions, archbishop Newcome says, and his words are cited by a recent critic with marks of strong approbation, “However numerous the fictions of Ezekiel are, they all appear in magnificent dress, and each in its peculiar splendid one. Lustre shines in him on every side; and if the poet has here and there overloaded his subject with ornaments, we shall be unable to refuse our admiration to his genius, notwithstanding these defects.”—From the words fictions and defects, we may gather, that the primate believed in Ezekiel’s inspiration the same as we believe in the inspiration of Milton, Pope, or Racine the younger, whose beautiful poem sur la religion has been eulogized by Rousseau.

Milton far surpasses the primate in the excellence of his remarks concerning this most glorious discovery of God to the prophet. He regards this vision as the chariot of Messiah, the Son of God, and the Redeemer of Israel, who hurled apostate angels to the dire abyss. “Nor less on either side tempestuous fell

His arrows, from the fourfold-visaged

Four Distinct with eyes, and from the living wheels Distinct alike with multitude of eyes;

One spirit in them ruled, and every eye

Glared lightning, and shot forth pernicious fire

Among th’ accursed, that withered all their strength, And of their wonted vigour left them drained,

Exhausted, spiritless, afflicted, fallen.

Yet half his strength he put not forth,

but checked His thunder in mid volley: for he meant Not to destroy, but root them out of heaven.”

Paradise Lost, book 6:814.

17. They turned not when they went — Of course they revolved, but as each wheel had a double tire, cutting each other transversely, they never needed to turn around when they wished to go at right angles with their present course. Probably these revolving wheels looked like globes of fire, the tires, however, being distinguished by sparkling eyes. Upon — Rather, toward.

V. 18. The rings-The circumference of the wheels. Dreadful-Their very height imprest a fear on the beholder. Them four-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.

Verse 18. As for their rings] The strakes which form the rim or periphery.

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.

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

Verses 17, 18. When they went — Namely, the wheels; they went upon their four sides — The wheels being supposed spherical as a globe, by an exact framing of two wheels one in the other, the four semicircles, which were in two whole wheels, may well be taken for these four sides on which these wheels moved, and such a wheel will readily be turned to all points of the compass. An expressive emblem this of that divine providence which extends alike easily to every part and thing; and, like a wheel or globe, has no beginning, ending, or separation, but is a circumference including the whole of things, and equally acts more or less in every place and part. And they turned, or returned, not when they went — That is, they never returned, or went backward, till they came to the end of their course; but proceeded on in one straight course and unbent line of direction. 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 will of God are all second causes, and so surely does the Divine Providence always accomplish its ends. Thus God speaks of his word and decree, Isaiah 55:11: It shall not return unto me void, but shall accomplish that which I please. To return by the way that he went, is a proverbial speech, signifying a man’s missing his aim, or not accomplishing his designs: see 1 Kings 13:9; 2 Kings 19:33. As for their rings, or felloes — Namely, the circumference of the wheels; they were so high that they were dreadful — Their circuit was so vast as to impress a fear on the beholder. This implied the vast compass of providence, which, as we read, Wisd. 8:1, reacheth from one end to another mightily, or, as St. Paul expresses it, the height and depth both of the wisdom and knowledge of God, how unsearchable his judgments are, and his ways past finding out, Romans 11:33. And their wings were full of eyes round about them four — That is, every one of the four wheels; and so were also the living creatures themselves: see Ezekiel 10:12, to signify the great wisdom and foresight which direct all the dispensations of Divine Providence. How fitly do the wheels, their motion, their height, their eyes, and the form, appearance, motions, wings, and eyes of the living creatures express the height and depth, the unsearchableness, wisdom, and vigilance of the Divine Providence!

Ver. 18. Their rings—were dreadful. The Hebrew, the Chaldaic, and the LXX read “backs” for rings, which best agrees with Ezekiel 10:12, and with Revelation 4:6, where it is said that the four beasts were full of eyes before and behind. A body so full of eyes, says Dr. Wall, seems to denote the society of angels and men. Lapide thinks that the beauty of those eyes might be represented by the peacock’s tail; but he spins out figures much too far. The eyes denote, no doubt, the divine omniscience.

18. “They were high and dreadful” (R.V.). This verse is so difficult in the Hebrew that the Septuagint, Peshito, and Vulgate all differ in their attempt to translate it so as to make sense. The Revised Version gives perhaps the best guess of any. The emphasis of the height of these blazing circles would suggest that they were not underneath the chariot and “firmament” (verse 22), but surrounded the living creatures with flashing cycles of light. The throne of God was guarded by these orbits of light as the gates of Eden by the circular blazing sword. The lower rim of these orbits was near the feet of the living creatures (Ezekiel 10:2), but according to the prophet, the upper rim was “high and dreadful.” Full of eyes — The eye, with every ancient people, was the symbol of life, knowledge, and intelligence. (Compare Ezekiel 10:12.) It was one of the most common and sacred symbols used in ancient Egypt and Assyria. Modern science has emphasized, in a way undreamed of by Ezekiel, the wakefulness and activity of the atoms which compose the material universe.

Verse 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.

Verses 19-21. When the living creatures went, the wheels went by them — The living creatures and the wheels moved in concert, to show with what readiness and alacrity all the instruments of providence concur in carrying on its great designs and purposes; and that second causes here below act under the superintendence and conduct of God and his holy angels. When the living creatures were lifted up, &c., the wheels were lifted up — By the wheels being lifted up with the living creatures, may be signified, that the dispensations of God on earth, where the wheels were first seen, are connected with the things of heaven, and are all appointed and directed with a reference to the concerns of God’s church, and of the spiritual and heavenly world. Whithersoever the Spirit was to go — Namely, the Spirit of God; they went — They punctually observed his conduct, and obeyed his influence. Their wills were directed by his will. And the wheels were lifted up over against them — Proportionably to the lifting up of the living creatures. The wheels, inferior agents, and second causes, act in unison with, and under the influence of, these angelic ministers of the divine will. For the spirit of the living creatures was in the wheels — Both the wheels and the living creatures were actuated by one and the same spirit. An undiscerned, yet divine, mighty, wise, and ever-living power and energy, influenced all, and governed all. When those went, these went — This is only a repetition of what is contained in the foregoing verse.

19. There was perfect harmony between the movements of the wheels and the living creatures, because both were directed by the same impulse. They moved as if they were one because the same “spirit of life” was in both, and the same eye of intelligence directed both. The prophet was particularly impressed with this fact, and repeats it. Here was complete harmony with environment. (See also Appendix to chapter.)

V. 20. The spirit-The Spirit of God. These angels in their ministry punctually observed both his impulse and conduct. They-The wheels, inferior agents and second causes. Their spirit-The wheels concurred with the spirit of the living creatures, so that there was an hearty accord between those superior and inferior causes. For-An undiscerned, yet divine, mighty, wise, and ever-living power, spirit, and being, actuated all, and governed all.

Verse 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, Ezekiel 1:26.

Verses 19-21. When the living creatures went, the wheels went by them — The living creatures and the wheels moved in concert, to show with what readiness and alacrity all the instruments of providence concur in carrying on its great designs and purposes; and that second causes here below act under the superintendence and conduct of God and his holy angels. When the living creatures were lifted up, &c., the wheels were lifted up — By the wheels being lifted up with the living creatures, may be signified, that the dispensations of God on earth, where the wheels were first seen, are connected with the things of heaven, and are all appointed and directed with a reference to the concerns of God’s church, and of the spiritual and heavenly world. Whithersoever the Spirit was to go — Namely, the Spirit of God; they went — They punctually observed his conduct, and obeyed his influence. Their wills were directed by his will. And the wheels were lifted up over against them — Proportionably to the lifting up of the living creatures. The wheels, inferior agents, and second causes, act in unison with, and under the influence of, these angelic ministers of the divine will. For the spirit of the living creatures was in the wheels — Both the wheels and the living creatures were actuated by one and the same spirit. An undiscerned, yet divine, mighty, wise, and ever-living power and energy, influenced all, and governed all. When those went, these went — This is only a repetition of what is contained in the foregoing verse.

20, 21. Over against them — That is, beside them.

V. 21. For-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.

Verses 19-21. When the living creatures went, the wheels went by them — The living creatures and the wheels moved in concert, to show with what readiness and alacrity all the instruments of providence concur in carrying on its great designs and purposes; and that second causes here below act under the superintendence and conduct of God and his holy angels. When the living creatures were lifted up, &c., the wheels were lifted up — By the wheels being lifted up with the living creatures, may be signified, that the dispensations of God on earth, where the wheels were first seen, are connected with the things of heaven, and are all appointed and directed with a reference to the concerns of God’s church, and of the spiritual and heavenly world. Whithersoever the Spirit was to go — Namely, the Spirit of God; they went — They punctually observed his conduct, and obeyed his influence. Their wills were directed by his will. And the wheels were lifted up over against them — Proportionably to the lifting up of the living creatures. The wheels, inferior agents, and second causes, act in unison with, and under the influence of, these angelic ministers of the divine will. For the spirit of the living creatures was in the wheels — Both the wheels and the living creatures were actuated by one and the same spirit. An undiscerned, yet divine, mighty, wise, and ever-living power and energy, influenced all, and governed all. When those went, these went — This is only a repetition of what is contained in the foregoing verse.

20, 21. Over against them — That is, beside them.

V. 22. Likeness-The appearance or resemblance. As crystal-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.

Verse 22. The colour 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 colours, or an insufferably brilliant splendour. This seems to be the meaning of the terrible crystal. Newcome translates, fearful ice. The common translation is preferable.

Verses 22-25. And the likeness — The appearance or resemblance; of the firmament — The expanse, as the word signifies. Upon the heads of the living creatures — And, of course, of the wheels connected with them; was as the colour of the terrible crystal — For splendour, purity, and solidity. All that was above these creatures and wheels was beautiful, majestic, and glorious, insomuch that none could behold it without being dazzled and astonished at it: it could not but impress the mind of every beholder with veneration, solemnity, and awe, and therefore it is said to be terrible. And under the firmament — Below, at a great distance; were their wings straight — That is, the living creatures stood with their wings stretched out, ready for motion. The one toward the other — Prepared to concur in all their motions and actings. Every one had two, which covered on this side and on that side — On the right hand and on the left. The sense seems to be the same with that of verse 11, denoting that two of the wings of each living creature were stretched upward, to express their readiness to obey the divine commands; and with the other two they covered their bodies: see note on verse 11. And when they went — Were executing the commands of God; I heard the noise of their wings like the noise of great waters — Denoting “the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation.” As the voice of the Almighty — It resembled great and dreadful thunder. The voice of speech like the noise of a host — Like the confused murmur of an army, intending the army of the Babylonians. All these noises signified that the commands which God had given, or was now giving, to these ministering spirits, were of a dreadful nature. When they stood — When they presented themselves before God, having performed their office; they let down their wings — Put themselves in a posture of hearkening to God’s voice, and as it were quietly waited to receive his commands. And there was a voice, &c., when they stood — The Vulgate seems to give the sense of this verse more exactly, thus: Cum fieret vox-super caput eorum, stabant et submittebant alas suas: when there was a voice over their heads they stood, &c, namely, in an attentive posture.

Ver. 22. The likeness of the firmament upon the heads—was as the colour of the terrible crystal. Jerome reads, crystalli horribilis; natural enough for a man of Milan, who had seen the glaciers of mount Blanc, and the constant rainbows which appear on the sunny side in the droppings of the melted ice; a sublime sight to the traveller. The Chaldaic reads, the strong or the very luminous crystal. The glory is like that which Moses saw. Exodus 24:10.

22. The firmament — Literally, And there was the likeness of a firmament, etc. This is a new feature. It seems to rest just above the pavement made by the outstretched wings of the cherubim. It is always elsewhere used in Scripture for the heavens. It is here the platform of Jehovah’s throne. This is the “paved work of a sapphire stone, and as it were the body of heaven in clearness,” which Moses saw under Jehovah’s feet (Exodus 24:10), and which in St. John’s vision became, as it were, “a sea of glass like unto crystal” (Revelation 4:6). If this crystal firmament seemed ablaze, as if “mingled with fire” (Revelation 15:2), it may explain why it seemed to the onlooker “terrible.”

V. 23. Under-Below at a great distance, stood these living creatures. Straight-Stretched forth, ready for motion. One-Each of the four had two other wings with which they covered their bodies.

Verse 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, Ezekiel 1:24.

Verses 22-25. And the likeness — The appearance or resemblance; of the firmament — The expanse, as the word signifies. Upon the heads of the living creatures — And, of course, of the wheels connected with them; was as the colour of the terrible crystal — For splendour, purity, and solidity. All that was above these creatures and wheels was beautiful, majestic, and glorious, insomuch that none could behold it without being dazzled and astonished at it: it could not but impress the mind of every beholder with veneration, solemnity, and awe, and therefore it is said to be terrible. And under the firmament — Below, at a great distance; were their wings straight — That is, the living creatures stood with their wings stretched out, ready for motion. The one toward the other — Prepared to concur in all their motions and actings. Every one had two, which covered on this side and on that side — On the right hand and on the left. The sense seems to be the same with that of verse 11, denoting that two of the wings of each living creature were stretched upward, to express their readiness to obey the divine commands; and with the other two they covered their bodies: see note on verse 11. And when they went — Were executing the commands of God; I heard the noise of their wings like the noise of great waters — Denoting “the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation.” As the voice of the Almighty — It resembled great and dreadful thunder. The voice of speech like the noise of a host — Like the confused murmur of an army, intending the army of the Babylonians. All these noises signified that the commands which God had given, or was now giving, to these ministering spirits, were of a dreadful nature. When they stood — When they presented themselves before God, having performed their office; they let down their wings — Put themselves in a posture of hearkening to God’s voice, and as it were quietly waited to receive his commands. And there was a voice, &c., when they stood — The Vulgate seems to give the sense of this verse more exactly, thus: Cum fieret vox-super caput eorum, stabant et submittebant alas suas: when there was a voice over their heads they stood, &c, namely, in an attentive posture.

23. Everyone had two, which covered their… bodies — Repeated from verse 11. The reason for not describing these strange creatures more minutely is that their bodies were completely covered by their wings on every side.

V. 24. The voice-Thunder. Speech-The prophet heard the voice in an articulate manner. An host-A tumultuous voice of men. Stood-Having done their office they present themselves before God, waiting for the commands of their Lord.

Verse 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.

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

Verses 22-25. And the likeness — The appearance or resemblance; of the firmament — The expanse, as the word signifies. Upon the heads of the living creatures — And, of course, of the wheels connected with them; was as the colour of the terrible crystal — For splendour, purity, and solidity. All that was above these creatures and wheels was beautiful, majestic, and glorious, insomuch that none could behold it without being dazzled and astonished at it: it could not but impress the mind of every beholder with veneration, solemnity, and awe, and therefore it is said to be terrible. And under the firmament — Below, at a great distance; were their wings straight — That is, the living creatures stood with their wings stretched out, ready for motion. The one toward the other — Prepared to concur in all their motions and actings. Every one had two, which covered on this side and on that side — On the right hand and on the left. The sense seems to be the same with that of verse 11, denoting that two of the wings of each living creature were stretched upward, to express their readiness to obey the divine commands; and with the other two they covered their bodies: see note on verse 11. And when they went — Were executing the commands of God; I heard the noise of their wings like the noise of great waters — Denoting “the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation.” As the voice of the Almighty — It resembled great and dreadful thunder. The voice of speech like the noise of a host — Like the confused murmur of an army, intending the army of the Babylonians. All these noises signified that the commands which God had given, or was now giving, to these ministering spirits, were of a dreadful nature. When they stood — When they presented themselves before God, having performed their office; they let down their wings — Put themselves in a posture of hearkening to God’s voice, and as it were quietly waited to receive his commands. And there was a voice, &c., when they stood — The Vulgate seems to give the sense of this verse more exactly, thus: Cum fieret vox-super caput eorum, stabant et submittebant alas suas: when there was a voice over their heads they stood, &c, namely, in an attentive posture.

Ver. 24. The noise of their wings, as they went or flew, for both these motions are ascribed to them, was like the noise of great waters. The strake of their wings was so dreadful that it shook the heavens, and made the earth tremble. The great voice also which Israel heard at the giving of the law, appalled their hearts with fear; and the voice of the Son of man which John heard in Patmos, was like the sound of many waters. Revelation 1:13, 15.

24. The noise of their wings — If it had not been for the noise one could not have known the wings were being used for locomotion. They moved so swiftly and with such perfect regularity that they always appeared outstretched; as if the tips of each pair were joined together (verse 11). The sound seemed to the hearer like the roar of the surf on the rocky shore of the Mediterranean; like the voice of Jehovah when the “God of glory thundereth” (Psalm 29:3); like a distant tumult (Jeremiah 11:16). A voice is in the wind I do not know;

A meaning on the face of the high hills

Whose utterance I cannot comprehend;

A something is behind them; this is God.

— Macdonald.

They let down their wings — This was their destination. This wondrous chariot of God stopped before the dazzled eyes of the prophet. Had it come to take him away from this heathen country? Was he to be translated like Elijah?

Verses 22-25. And the likeness — The appearance or resemblance; of the firmament — The expanse, as the word signifies. Upon the heads of the living creatures — And, of course, of the wheels connected with them; was as the colour of the terrible crystal — For splendour, purity, and solidity. All that was above these creatures and wheels was beautiful, majestic, and glorious, insomuch that none could behold it without being dazzled and astonished at it: it could not but impress the mind of every beholder with veneration, solemnity, and awe, and therefore it is said to be terrible. And under the firmament — Below, at a great distance; were their wings straight — That is, the living creatures stood with their wings stretched out, ready for motion. The one toward the other — Prepared to concur in all their motions and actings. Every one had two, which covered on this side and on that side — On the right hand and on the left. The sense seems to be the same with that of verse 11, denoting that two of the wings of each living creature were stretched upward, to express their readiness to obey the divine commands; and with the other two they covered their bodies: see note on verse 11. And when they went — Were executing the commands of God; I heard the noise of their wings like the noise of great waters — Denoting “the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation.” As the voice of the Almighty — It resembled great and dreadful thunder. The voice of speech like the noise of a host — Like the confused murmur of an army, intending the army of the Babylonians. All these noises signified that the commands which God had given, or was now giving, to these ministering spirits, were of a dreadful nature. When they stood — When they presented themselves before God, having performed their office; they let down their wings — Put themselves in a posture of hearkening to God’s voice, and as it were quietly waited to receive his commands. And there was a voice, &c., when they stood — The Vulgate seems to give the sense of this verse more exactly, thus: Cum fieret vox-super caput eorum, stabant et submittebant alas suas: when there was a voice over their heads they stood, &c, namely, in an attentive posture.

25. “When they stood, they let down their wings” (Hebrews) — This statement is important. It shows that Ezekiel received his commission after the movement of the wings had ceased. The voice which he heard was not the confused “voice of speech,” which the wings imitated. He wished no one to be deceived by any such imagination, and therefore repeated the statement that before the voice spoke to him, the cherubim had let down their wings. The voice came from “above the firmament” and was the voice of One upon a throne, which throne he saw when the cherubim let down their wings.

What but God,

Inspiring God! who, boundless Spirit all

And unremitting Energy, pervades,

Adjusts, sustains, and agitates the whole.

V. 26. A man-Christ, God-man, who here appears as king and judge.

Verse 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 fulness of time, was manifested in the flesh.

Verses 26, 27. Above the firmament was the likeness of a throne — Namely, the throne of God. God having given his prophet emblems of his attendants and ministers, while he was coming forth in the chariot of his power and justice, to execute judgment, and of the mysterious dispensations of his providence toward his church and the world, he now proceeds to discover to him some glimpses of his divine glory. The prophet does not say that he saw a real throne, but only the likeness of a throne, emblematical, doubtless, of God’s sovereign power and dominion over all creatures, whether in heaven or on earth. God is described in Scripture as dwelling in light, and clothing himself with it. So the throne of God is here described as made up of light resembling the colours and brightness of a sapphire-stone. And upon the likeness of the throne, as the appearance of a man — “When Moses and the elders saw the God of Israel, Exodus 24:8, or the glory of God, as the Targum explains it, they saw no determinate figure, but an inconceivably resplendent brightness, that they might not think God could be represented by any image. But in this vision the form and shape of a man are directly represented to Ezekiel, as a prelude or figure of the incarnation.” This, indeed, was doubtless the ever-blessed and only-begotten Son of God, who was in due time to assume human nature, and in that nature to be the visible image and representative of his invisible Father, whom no man hath seen, or can see, 1 Timothy 6:16; John 1:18. He had appeared to Isaiah in glory, to constitute him a prophet, and he now appears to Ezekiel for the same purpose: see note on Isaiah 6:1, and compare John 12:37-41. He appears also as the Lawgiver and King of Israel, to vindicate his own honour, punish his rebellious subjects, and give warning by his prophet, ere he executed his just but severe indignation. And I saw as the colour of amber — See note on verse 4. As the appearance of fire — Said to be a fire infolding itself, verse 4. Round about within it — Namely, within the amber, to signify that Christ’s executing of judgment outwardly proceeded from his zeal for the glory of God and his indignation against sin. From the appearance of his loins even upward — Denoting, as some interpret it, his divine nature: and from the appearance of his loins even downward — Signifying his human nature. I saw, as it were, the appearance of fire — The general sense seems to be, that Christ, considered in his whole person, as God and man, is full of indignation against sin, and sinners continuing in sin, and is glorious in both his natures, and in all his proceedings: see 2 Thessalonians 1:8. And it had brightness round about — Majesty, justice, and unstained holiness shine round about him. In this colour does Christ appear to the Jews; he that would have visited them, clothed with the garments of salvation, now put on the garments of vengeance, expressed by such metaphors.

Ver. 26. Above the firmament—was the likeness of a throne. In like manner Moses beheld the divine glory on the mount, and Isaiah saw the Messiah sitting on his throne. This was a prelude or intimation of our Saviour’s incarnation, for the divine nature cannot be conceived to sit upon a throne; and it marks farther, that he is a God of justice presiding over the nations of the earth.

26. The likeness of a throne — It should be again noticed how careful Ezekiel is not to say that this vision represented a literal reality. He only describes what he saw — “the likeness of four living creatures” which had “the likeness of a man” (verse 5), and yet were “like the appearance of torches” (verse 13), and lightning flashes (verse 14); he saw four wheels, which “had one likeness “(verse 16), and upon the heads of the living creatures “the likeness of a firmament” (verse 22), and now he sees “the likeness of a throne,” and upon the likeness of the throne was the likeness as the appearance of a man above upon it, and “the likeness of the glory of the Lord” (verse 28). The likeness as the appearance of a man — That the human life should be seen to predominate and control all the varied life expressed by the living creatures, the highest ministers of Jehovah, does not seem too strange to believe and repeat; but here the amazement of the prophet passes all bounds, for he sees what looks to be a man on the throne of the unapproachable God! He dare not deny what he has seen, and yet he dare not affirm that he actually saw, even in a vision, a man on Jehovah’s throne.

So through the thunder comes a human voice,

Saying, “O heart I made, a heart beats here!

Face my hands fashioned, see it in myself!”

— Browning, Karshish.

What it meant, what it foreshadowed, Ezekiel never tried to tell, but his perplexity and wonder may be discovered in this strange sentence, “And upon the likeness of a throne was the likeness as the appearance of a man.” This is the most sublime prevision of the incarnation to be found in the holy oracles. Ezekiel, as truly as Isaiah, “saw his glory” though in a mirror, darkly (John 12:41; Colossians 1:15; Hebrews 1:3). Ezekiel did not know the real meaning of the man upon the throne, but in this vision the race was receiving its answer to its age-long cry.

‘Tis the weakness in strength that I cry

for, my flesh that I seek

In the Godhead! I seek and I find it.

— Browning, Saul.

V. 27. Amber-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. Brightness-Majesty, justice, and unstained holiness, shine round about him.

Verse 27. The colour 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 colour. 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 Clarke’s notes on “Ezekiel 10:9”.

Verses 26, 27. Above the firmament was the likeness of a throne — Namely, the throne of God. God having given his prophet emblems of his attendants and ministers, while he was coming forth in the chariot of his power and justice, to execute judgment, and of the mysterious dispensations of his providence toward his church and the world, he now proceeds to discover to him some glimpses of his divine glory. The prophet does not say that he saw a real throne, but only the likeness of a throne, emblematical, doubtless, of God’s sovereign power and dominion over all creatures, whether in heaven or on earth. God is described in Scripture as dwelling in light, and clothing himself with it. So the throne of God is here described as made up of light resembling the colours and brightness of a sapphire-stone. And upon the likeness of the throne, as the appearance of a man — “When Moses and the elders saw the God of Israel, Exodus 24:8, or the glory of God, as the Targum explains it, they saw no determinate figure, but an inconceivably resplendent brightness, that they might not think God could be represented by any image. But in this vision the form and shape of a man are directly represented to Ezekiel, as a prelude or figure of the incarnation.” This, indeed, was doubtless the ever-blessed and only-begotten Son of God, who was in due time to assume human nature, and in that nature to be the visible image and representative of his invisible Father, whom no man hath seen, or can see, 1 Timothy 6:16; John 1:18. He had appeared to Isaiah in glory, to constitute him a prophet, and he now appears to Ezekiel for the same purpose: see note on Isaiah 6:1, and compare John 12:37-41. He appears also as the Lawgiver and King of Israel, to vindicate his own honour, punish his rebellious subjects, and give warning by his prophet, ere he executed his just but severe indignation. And I saw as the colour of amber — See note on verse 4. As the appearance of fire — Said to be a fire infolding itself, verse 4. Round about within it — Namely, within the amber, to signify that Christ’s executing of judgment outwardly proceeded from his zeal for the glory of God and his indignation against sin. From the appearance of his loins even upward — Denoting, as some interpret it, his divine nature: and from the appearance of his loins even downward — Signifying his human nature. I saw, as it were, the appearance of fire — The general sense seems to be, that Christ, considered in his whole person, as God and man, is full of indignation against sin, and sinners continuing in sin, and is glorious in both his natures, and in all his proceedings: see 2 Thessalonians 1:8. And it had brightness round about — Majesty, justice, and unstained holiness shine round about him. In this colour does Christ appear to the Jews; he that would have visited them, clothed with the garments of salvation, now put on the garments of vengeance, expressed by such metaphors.

Ver. 27. I saw as the colour of amber. See ver. 4. This amber was the colour assumed by the Word of the Lord, when he appeared to the prophet at the time the elders of Judah sat before him: Ezekiel 8:2. Jerome leaves the Hebrew chasmal untranslated. It is both here and in Ezekiel 8:2, associated with fire, and might designate the peculiar appearance of burning coals.

27. The text is difficult to understand; but it probably means that from the loins downward his body shone like fire, while from the loins upward there was a softer glow like that of amber. And it had brightness — Omit “it had.”

V. 28. The bow-A like appearance of Christ in a surrounding brightness, as of the rainbow you have, Revelation 4:3. Mercy, and truth, and both according to covenant are about the throne of Christ. Glory-It was not the full glory of God, but such as the prophet might bear. I fell-With deep humility and reverence.

Verse 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 colours vivid, distinct, and in perfection-red, orange, yellow, green, blue, indigo, and violet. In all this description we must understand every metal, every colour, and every natural appearance, to be in their utmost perfection of shape, colour, and splendour. “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 endeavoured to explain these appearances as correctly as possible; to show their forms, positions, colours, &c. 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,” &c., which are introduced here, point out, emblematically, the various means, sword, fire, pestilence, famine, &c., which were employed in tneir 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, &c., 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. EZEKIEL

Verse 28. As the appearance of the bow that is in the cloud — The Hebrew future, hyhy, is here frequentative, and should be rendered, Is wont to be in the cloud, in the day of rain, so was the appearance of the brightness — The meaning is, In the brightness, or light, that was about what I saw, was the appearance of the rainbow. The rainbow, as we learn from Genesis 9:12, &c., was appointed as a sign or symbol of God’s covenant of mercy with men: therefore an appearance of a rainbow in this vision signified that amidst his severe judgments God would remember mercy, and not forget his covenant with Abraham, Isaac, and Jacob; one part of which was, that their posterity should not become extinct, but should always remain; so that this appearance gave an assurance that the Jewish nation should not be wholly destroyed, though it should suffer very grievous judgments. And inasmuch as this vision was an evident representation of the WORD that was to be made flesh, whose incarnation was to be the foundation of God’s covenant of mercy with mankind, a rainbow, the symbol and token of mercy, was a very fit attendant on such a glorious vision. This was the appearance of the likeness of the glory of the Lord — This is a description of that glorious vision wherein Jehovah appeared to me, and whereby he made manifest his attributes and perfections. The prophet terms it, not the appearance of the glory, but of the likeness of the glory. &c., because the full discovery of the glory of God to any human creature is not consistent with the state of mortality. Exodus 33:20-23, but as reserved for the life to come, 1 Corinthians 13:12; 1 John 3:2. And when I saw it I fell upon my face — Through a reverential sense of God’s majesty, and his own frailty and meanness; or struck down with fear and astonishment before such glory. And I heard a voice of one that spake — They that are first humbled are most prepared to hear the voice of God, whether of instruction or consolation, Matthew 5:4, and 11:28.

Ver. 28. The appearance of the bow—in the day of rain. This emblem of the divine presence, often mentioned in scripture, is to man a happy token that God is mindful of his covenant. See on Genesis 9:13. It was to Ezekiel a sure pledge that Israel should once more receive the former and the latter rain.

28. The bow that is in the cloud — This, of course, refers to the well-known symbol of God’s covenant made with Noah (Genesis 9:13). The bow was also among the Babylonians considered as the sign of covenant. Ezekiel did not see in this a sign of the “covenant of redemption” any more than he saw a hidden meaning in the man on the throne. No doubt this was one of the instances when a prophet sought to look into the glorious mysteries of the future and was not able (1 Peter 1:10-12). Yet it would be stupidity if we — who have been enlightened by Him who “opened the Scriptures,” and of whom holy men spake as they were moved of the Holy Ghost — did not see a heavenly beauty and significance in the rainbow which surrounded “the appearance of a man” upon the throne of the Almighty. “This brightness was round about Jehovah’s head: a halo of glory, a diadem of transcendent beauty, redemption’s matchless crown. In it are blended all the attributes of divine perfection, from the scarlet hue of righteousness to the soft blue of perfect peace. On the raindrops this heavenly bow of beauty is sketched as if to suggest that in the daily gifts which flow from the divine hand we may discern the everlasting covenant, ordered in all things and sure.” — Pulpit Commentary. This was the appearance of the likeness of the glory of the Lord — Once more comes the affirmation from astonished lips that, whatever the reality may be, he has truly described the “vision of God” as it was given to him. No wonder that Ezekiel felt himself compelled to repeat again and again that he only claimed that he had seen “the appearance of a likeness” of God; for no man in all the earth for six centuries to come could understand the vision. It almost seemed a blasphemous thing to see, even in vision, a man or even the likeness of a man upon Jehovah’s throne. All that Ezekiel continues to affirm, realizing how distasteful the fact will still appear to his people, is that he did see “the appearance of the likeness of the glory of the Lord.”

APPENDIX.

What does this strange symbolism mean? No one can doubt that it was intended to convey some deep spiritual meaning to the captives in Babylon, but it is difficult for us to understand what was no doubt sufficiently plain to those whom Ezekiel addressed.

We are strangers to the stars,

And strangers to the mystic beast and bird.

1. One is almost tempted to believe that the movements of these “high and terrible” wheels (orbits) might symbolize the activities of Nature; and that therefore this might be a picture of God enthroned in his universe, every part of which is controlled by his omnipotence, and in every motion of which may be seen the flashing of his omniscient eye. Nothing fascinated the ancient world like the study of the heavens, and all the religious thought of the Orient is filled with a celestial symbolism. Everywhere the wheel or circle was reverenced. A wheel, or sphere, with a dot in its center was the divine title (Ra) attached to the names of all the early Pharaohs. The winged sphere (or disk) was the supreme symbol of deity in Egypt and Assyria. Over the head of one Assyrian monarch was pictured a winged sphere consisting of a central wheel and seven stars. The wheel god was well known in Egypt and Assyria, appearing to be the judge of heaven, and holding a thunderbolt in his hand. In one picture, 850 B.C., the sun god sits upon his throne, while on a table in front of him is the wheel (the sun chariot). In the Mahabharata Agni equips Vishnu with a wheel which has a nave of thunder. Under the throne of Buddha is a revolving wheel flanked by two supernatural animals. The reverence for the celestial sphere and the revolution of the heavens, which seemed to ancient thought to represent best the supreme idea of deity, led, no doubt, to the invention of the praying wheel in India, to the use of the wheel as a symbol in Egyptian temples (according to the Greeks), and to the wheel symbolism connected with religious festivals in all parts of the earth — even in Europe down to the present generation. Movements like those of the modern dervishes were prescribed by Pythagoras in the very next generation to Ezekiel, who taught, according to Plutarch, that to turn round was the highest act of adoration, representing the rotary motion of the universe. The very word universe suggests the common ancient thought. The Rig Veda contains the following suggestive remark: “The seven yoke the chariot to the only wheel; an only courser with a sevenfold name moves the triple-named everlasting wheel, that nothing can arrest, on which repose all beings” (ii, 126). The living creatures may also have a zodiacal significance, since among the Chaldeans, Assyrians, and other ancient nations, the celestial luminaries were pictured under living forms and special reverence was paid to the four cardinal points and their symbolic animal representatives. (See particularly John Oneil’s Night of the Gods, vol. ii). Much more might be added — as, for example, that the “firmament” in every other place in Scripture refers to the heavens — but sufficient has been given to make it possible that Ezekiel here meant to picture the throbbing universe, moving majestically onward, “wheel within wheel,” as Jehovah’s throne, and he himself immanent in all the activities of nature.

Up and down

Runs arrowy fire, while earthly forms combine

To throb the secret forth; a touch divine —

And the scaled eyeball owns the mystic rod;

Visibly through the garden walketh God.

Yet could it be possible that twenty-five hundred years before the birth of Browning his deepest philosophy could have been grasped by this ancient transcendentalist?

2. Or is it not more probable that a Hebrew prophet, instead of attempting to picture a universe filled with deity —

All changes at his instantaneous will —

Not by the operation of a law

Whose maker is elsewhere, at other work —

might only have intended to declare that all life, in earth and heaven and Sheol, had its source and being and continuance in the One — the “spirit of life?” This was an idea peculiarly attractive to the Hebrew. From the opening leaf of the primitive story of creation down to the last letter of the last living apostle, it is, over and over, emphasized that God is life; he alone has “life in himself,” and “in him all things live, and move, and have their being.” It is a great conception, and if one notes the particularity with which the prophet declares that these are “living creatures,” and repeats again and again that the “spirit of life” is in the wheels, he may not be unprepared to believe that this was a vision of life: all life permeated and thrilled and upheld by the life of God. It was something that the captives in Babylon needed to know — that not in Jerusalem alone, and not the children of Abraham only, but all life, everywhere, was controlled by the living One.

He glows above

With scarce an intervention, presses close

And palpitatingly his soul o’er ours:

We feel him, nor by painful reason know.

There is a curious correspondence between the latest philosophic poesy and Ezekiel’s vision. The real nearness of God to all life was never more vividly expressed.

3. At least one other attractive explanation of this symbolism is offered by modern cuneiform study. In Persia the flashing globe of the sun was the emblem of Ormuzd, and a golden eagle led Persian troops to victory, while in Assyria the eagle was the special symbol of the great national god Assur, and in Babylon the symbol and messenger of Shamash, the god of life. The underworld, according to Babylonian and Assyrian and Egyptian conceptions, was peopled with horrible winged monsters with animal heads. In one Babylonian picture of Hades — well known in Ezekiel’s day — seven demons with animal heads (bulls, lions, etc.) support on their shoulders the seat of the gods. The chief god of the underworld, Nergal, was most commonly pictured with the face of a lion, while Marduk, who could restore the dead to life, was symbolized by a bull (ox). The bull, the lion, and the eagle sometimes appear in combination in Babylonian pictures. On one Babylonian seal a god is represented sitting on a throne which is supported by four winged man-headed bulls or cherubim. In Phoenicia, a country thoroughly well known both to the Hebrews and Babylonians, death also was personified as a lion, and this figure is constantly found on the sepulchral monuments in Phrygia, Mycenae, Lycia, Cyprus, etc. In Egypt, a land equally well known, Ra was symbolized by a bull, while Set was represented as a lion with an eagle head. (For the ancient conception of the underworld see Jeremias’s Die

Babylonisch-Assy. Vorstel-lungen vom Leben nach dem Tode, 1887; many articles Journal of Hellenic Studies; and Jastrow, Bab. — Assy. Rel., 1898.) Eagle-winged and human-headed lions with the body and horns of bulls stood guard at the entrance of temples in all the great cities of Babylon, and were supposed also to guard the entrance to the land of the dead. The whole earth shuddered with fear as the wise men of these greatest capitals of the earth pictured the perils of the journey into the future world and the awful forms of the gods who alone could deliver — and now a Hebrew prophet takes up his pen to picture his God, and behold, his God is human! And these symbolic creatures of the earth and the heaven and the underworld, before whom the kings of Babylon and of Egypt bow in abject fear, covering their bodies with amulets in order to escape from them, lo, these are all seen to be the servants of the great Jehovah; implicitly obeying him, humbly honoring him! Marduk and Nergal, with all their subordinates, life and death, the superhuman powers of the earth, the upper heaven and the underworld, the powers of the present and the powers controlling the future are all pictured as servants of the one Lord of life! Surely the Hebrew believer — tempted because of the Babylonian civilization to believe also in its divinities — needed some such sublime picture as this to save him from the fascinating idolatry which controlled the wealth and fashion of the world’s most famous capital. Israel was always prone to yield herself even to the coarse worship of her less aristocratic neighbors; would she not have been more ready to accept the subtle and gorgeous worship of Babylon, to which was ascribed all the glory and power of the empire — especially as all the temporal interests of these new settlers suggested this as the highest business policy? What saved them from it? There can be no doubt that Ezekiel’s vision of Jehovah triumphing above all the gods of the heathen contributed much to this. They went into captivity as idolaters; they came out of captivity ready to die for their great faith in the all-powerfulness of the one God. From that day until now the Hebrew nation has been able to sing: —

Lord, on thee Eternity has its foundation; all

Spring forth from thee of light, joy, harmony,

Sole origin — all life, all beauty, thine.

Thy word created all, and doth create;

Thy splendor fills all space with rays divine.

— Derzhaven.