Ezekiel 1:16–20

Ezekiel 1:16

Ezekiel 1:16

16. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: trod their appearance and their work was as it were a wheel in the middle of a wheel.

16. Aspectus rotarum et opus stent aspectus Tharsis et strutlitudo unius ad quatuor, et aspectus eorum, et forma quemadmodum si rota esset in medio rotae.

Note 40. That is, workmanship or form — Calvin.

Note 41. That is, there was a certain equable proportion between the four wheels, so that one was altogether like another — Calvin.

Note 42. Either their work or workmanship; — On leur ouvrage ou leur facon. — Calvin.

Now the Prophet uses the plural number, and says, there were four wheels. He says, the color was like a precious stone. Jerome translates it “sea,” because the sea which looks towards Cilicia with respect to Judea is called Tharsis. But I know not why the color of the sea or the sky took his fancy. But granting that, the word is not found simply for a bluish-green color, for tharsis is a precious stone, as we learn from Exodus, Exodus 28:20, and many other places. The Greeks translated it chrysolite, but I know not whether correctly, nor does it much matter. We need only hold it to be a precious stone, whose color was so exquisite that it attracted all eyes to itself. And so God wished, under the figure of wheels, to place before his Prophet something earthly; but, at the same time, to raise his mind by its color, because he would ascertain from this that they were not either common wheels, or wooden, or of any earthly material, but heavenly ones. The color, then, was intended to draw off the Prophet’s mind, so that he might ascertain that heavenly secrets were laid open to him.

Like the appearance of a precious stone, he says: afterwards, and they four had one likeness This may, indeed, be referred to the living creatures as some have conjectured, but I have no doubt that the Prophet here teaches, that the wheels were so equal that there was no difference between them. Therefore their proportion and equality shows that in all God’s work there is the greatest arrangement — not that this lies on the surface, (for we should rather think that all things are involved in hurried confusion,) but if we raise our senses above the world, it will doubtless be given us to acknowledge what the Prophet here describes, viz.: that in all God’s works the arrangement is so complete that no line could be better directed. God therefore, whilst he turns round the world, preserves an even course with respect to himself, so that what we call changes or revolutions have no inequality with respect to himself, but each is in harmony with all the others. At length he adds, their aspect and workmanship, or form, was as if each wheel were in the midst of a wheel, so that the bending of one wheel is across that of another. For he does not mean to say, that one wheel was greater and another less, but that two wheels were so united that they were at right angles to each other. Now, we may see why the wheels were double; I touched on it briefly yesterday — viz., because God does not seem to hold on a direct course, but to have various changes, and, as it were, in contrary directions, as if the motion by which each creature is inspired with vigor was drawn in different ways. Therefore it is said, one wheel was in the middle, of another Finally, here God represents to us to the life what experience teaches. For first, the world is carried, along just as the wheels run round, and that, too, not simply but with such great variety that God seems to send forth his impelling force, now to the right hand and now to the left. This, then, is as if two wheels were entangled together. But I cannot proceed further now, and must leave the rest till to-morrow.

Prayer Lecture 3

PRAYER.

Grant, O Almighty God, since thou wishest us to be subject to so many changes, that we cannot settle on earth with quiet minds — grant, I pray thee, that, being subject to so varying a condition, we may seek our rest in heaven, and always aspire to behold thy glory, so that what our eyes cannot discern may shine upon us from thence; and may we so acknowledge thy hand and power in the government of the whole world, that we may repose upon thy paternal care till we arrive at the enjoyment of that happy rest Which has been acquired for us by the blood of thine only begotten Son. — Amen.

Ezekiel 1:17

Ezekiel 1:17

17. When they went, they went upon their four sides: and they turned not when they went.

17. Ad quatuor latera sua, ambulando ibant, non revertebantur cum ambularent.

What he had already explained he now repeats for the sake of confirmation, that they went upon their four sides — that is, each living creature proceeded straight forward; the words they turned not refer to their perseverance; not that they exceeded the appointed space, but because they went forward to their object without intermission. I touch but lightly now on what has been already sufficiently explained.

Ezekiel 1:18

Ezekiel 1:18

18. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four.

18. Et circumferentiae ipsis, it proceritas ipsis, et terror ipsis: et terga ipsarum plena oculis per circuitum ipsis quatuor.

Note 43. Properly backs, but he means circumferences or felloes, iron hoops. — Calvin.

Note 44. That is, circumferences or strakes; their strakes were full of eyes. — Calvin.

What he says about the circumferences of the wheels may seem superfluous, but he refers to the second clause of the verse, where he says, that these circumferences were full of eyes. Here, then, he now treats about their height and terrible aspect. It signifies that the wheels were large, for being round their length and breadth is equal. When he says they were lofty, he, doubtless, signifies that they inspire terror by their very appearance, as he afterwards expresses it.. The sum of the whole is, that these wheels were not common ones, but. they so exceeded the usual size that their magnitude was formidable. But all these things tend to impress the vision on the attention of the Prophet, because unless the Lord should, as it were, draw us violently to himself, we should become torpid through sloth. The Prophet then required to be so variously affected, that, as soon as he sees that no common vision is before him, he should apply all his faculties to its consideration. What he now says, that the circumferences of the wheels were full of eyes, signifies that all the wheels were not rashly but considerately put in motion. If the eyes had been in other parts, they had not been useful; but since the wheels turned by means of their felloes — that is, their iron hoops — there the Prophet saw the eyes fixed.

Now, therefore, we see in what manner God directs the world in various ways, and yet nothing’ is done without reason and plan. By the eyes, the Prophet understands, that providence which never wanders. He does not say, that every wheel had two eyes, but that the circumferences were full of eyes, which expresses much more than if he had said they possessed eyes: which means that there was not the least motion in the wheels unless arranged and governed with the utmost reason. And hence the error of those who think that years are intended by the entangled wheels is refuted. This idea they obtained, I suppose, front the Egyptians, for in their hieroglyphics the year is represented under the image of a serpent., which, being twisted round, bites his own tail. It is indeed true, that the continual series of time is so woven together that year draws year behind it, as Virgil also says in his second Georgic —

“The year returns into itself by its own footsteps.”

But this is altogether out of place here, where the Prophet; signifies that motions which seem to us confused are yet connected, because God does nothing either rashly or inconsiderately. Now, therefore, we comprehend the sense of this portion. He adds —

Ezekiel 1:19

Ezekiel 1:19

19. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up.

19. Et cum incederent animalia, incedebant rotae prope illa; et cum attollerentur animalia e terra, simul elevantur rotae.

By this verse the Prophet teaches, that all the changes of the world depend on celestial motion. For we have said that the living creatures represent to us Angels whom God inspires with a secret virtue, so that he works by means of their hands. Now, therefore, when he says, that the wheels proceeded through a higher movement than their own, it follows that nothing happens by chance in the world, but that God, by his own incomprehensible wisdom, so directs all things that nothing happens except by that secret instinct which is imperceptible to us. Therefore in this teaching of the Prophet, as in a glass, we ought to consider what is concealed from human comprehension. We see many things happen, and in the meantime we think the motions, which are so perplexed and multiplied, confused; but the Prophet meets this perverse imagination, and teaches that the wheels rest by themselves and are set in motion by a higher force — that is, as the living creatures or cherubim are moved, so the wheels are drawn along by their influence. Now, therefore, because we perceive the meaning of the Holy Spirit, so the usefulness of the doctrine is to be noticed. When we see men planning’ so many things that they disturb the whole world, when we see many conspiracies made, and then all things necessary for action prepared, let us perceive that God governs all things, but in a secret manner which surpasses our senses. Also, when we see many things happen as we think unseasonably, let us think that Angels are discharging their duty, and that by their motion and inspiration things in themselves motionless are borne along. The same may be said of other things: winter, for example, may be too mild or too rough; in that excess, let us consider what the Prophet teaches here, viz.: that God so governs the order of the seasons, that nothing happens unless by his inspiration. When, therefore, the living creatures went forward, the wheels near them also wear forward, he says, meaning that the living creatures were the rule by which the wheels directed their course, and when they were raised, he adds, the wheels were raised also

Ezekiel 1:20

Ezekiel 1:20

20. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

20. Quo erat spiritus ad curtdum ambulabant, illuc spiritus ad eundum; etiam rotae attollebantur cum ipsis; quia spiritus antmalis erat in rotis.

Thus I arrange the clauses, for though others join the first; clause with the second part of the verse, it is too forced. Therefore the Prophet repeats what he had said, though he is rather prolix. Afterwards he adds, that the wheels were raised, taking the word generally for elevated, but not exactly as in the last and next verse. I now add the next verse —