Ezekiel 1:5–9

Ezekiel 1:5

Ezekiel 1:5

5. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.

5. Et e medio ejus similitudo quatuor animalium, et hic aspectus eorum, similitudo hominis ipsis.

I have already explained why God showed four angels to his Prophet under the form of four animals. It was necessary to turn a little aside from the sanctuary, since the whole legal worship was obnoxious to the profane. God therefore descends, as it were, from heaven, and appears familiarly on earth, as if he would say that he reigned not only above among his angels, but that he exercised his power here, because angels are engaged on earth, and are connected with all regions of the globe; and the conclusion is, that God’s providence is everywhere diffused. He says, these animals have the likeness of a man, which does not seem in accordance with the rest of the context. He will immediately say that each animal had four heads, then that their feet were round or like those of a calf, as some interpret it: but here he says they have the form of a man, and the solution is, that the first feet are like those of a man, although in some respects different; nor is it doubtful that cherubim were beheld by the Prophet as angels of God. Wings also do not suit human nature, but he means, that they had the usual human stature: although they are not entirely like human beings, yet there is much likeness in their general appearance: and now we understand why it is said that the likeness was human

Ezekiel 1:6

Ezekiel 1:6

6. And every one had four faces, and every one had four wings.

6. Et quatuor facies cuique, et quatuor alae cuique ex ipsis.

He now comes to the heads and wings themselves. Many suppose that each animal had four heads, and then that four appearances belonged to each head; others extend the wings much further, because they assign four wings to each of the four heads, and others even sixteen; but this does not seem in accordance with the Prophet’s words. He simply says each had four heads, and then four wings. The wings and the heads correspond; but one animal was endowed with only four heads, and so I do not think that it had more than four wings, which will again be evident from the context. He adds afterwards —

Ezekiel 1:7

Ezekiel 1:7

7. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot: and they sparkled like the colour of burnished brass.

7. Et pedes eorum pes rectus, et planta pedis eorum tanquam planta pedis vituli: et scintillas jaciebant, tanquam aspectus chalybis politi.

Note 26. I conjecture that the points have been changed in this place, because עגל signifies round, and here עגל is put, which is a calf. I know no reason why the Prophet should say calves’ feet or like a calf: this seems rather strange, but I do not contend about trifles. — Calvin.

Note 27. Others. translate, “and sparks” — Calvin.

This seems added by way of explanation. Since Ezekiel has spoken of their human form, he adds that their feet were straight, although he calls them round or like those of a calf. I refer the straightness not to the feet only but also to the legs. It is therefore just as if he had said that these animals stood as men do. For we differ from the brutes, who look down towards the ground. As the poet appositely remarks, when he commends the singular favor which God has conferred upon man,

Man looks aloft, and with erected eyes
Beholds his own hereditary skies.

Note 28. Os homini sublime, etc. — Ovid Metam. 1 Dryden.

The Prophet now signifies the same thing, when he says that the animals had straight feet. He asserts that they had not anything akin to brutes, but rather to the appearance or likeness of man. He says that their feet were round, and this seems to indicate their agility or the variety of their movements, as if he had said that their feet were not confined, to any one direction, but wherever God impels them they move easily, since their feet are round. If any of us wishes to turn either to the right or the left, he will feel himself to be contending with nature, if he attempt at the same time to walk backwards; if however his feet were round, or of the form of calves’ feet, he could easily move in any direction. Agility of this kind then seems pointed at in the animals. As to the sparks which shone like polished brass or steel, we know that this similitude often occurs in Scripture, for whenever God wishes to render his servants attentive, he proposes new figures which may excite their admiration. This very thing happened to our Prophet, because if the usual fleshy color had appeared in these animals, this perhaps would have been neglected: even the Prophet had not considered the meaning of the vision with sufficient attention. But when he saw the glistening thighs and sparks shining in every direction, as if from polished steel, then he was compelled to apply his mind more attentively to this vision, Now, therefore, we see why he says that the appearance of the legs was like polished steel, and that sparks glittered on them

Ezekiel 1:8

Ezekiel 1:8

8. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings.

8. Et manus hominis sub alis de sub alis super quatuor latera vel angulos, et facies et alae ipsis quatuor.

Now the Prophet says: hands were under their wings Since hands are the principal instruments of action, we know that all actions are often denoted by this word: whence hands, either pure or defiled, signify the works of men either clean or unclean. When the Prophet says that the animals were endowed with hands, he signifies that they were ready for the performance of any duty enjoined upon them: for he who is without hands lies useless, and cannot execute any work. Therefore that the Prophet may express angelic vigor, he says that they had hands. This also refers to their human figure, but hands denote something peculiar: namely, that they have such agility that they can execute every commandment of God. For he says: they were under their wings, by which words he signifies, that the angels have no motions in themselves, so that they cannot be carried where they please, except they are divinely impelled, and their every action guided by the will of God. For without doubt by wings, as in this place so in others, we must understand something more than human, Since therefore the wings, with which the animals are clothed, signify nothing else but the secret instinct of God, it follows, that hands hidden under the wings denote nothing else than that angels do not move, as we say, intrinsically, but are impelled from without, namely, by the power of God himself: hence they are not carried about rashly hither and thither, but all their actions are governed by God, since he bends and directs them whithersoever he pleases. This is the reason why the Prophet says that he saw hands on the animals, and then that those hands were under their wings He repeats again, they had faces, and four wings to them The use of the phrase four sides is worthy of notice, just as if he had said that the animals have the power of acting equally in all directions, not that they had four hands each, although at first sight this may appear to be the meaning of the words on four sides, or in each corner, but it simply means that the hands so appeared on the animals, that they were ready for action whensoever God wishes to impel these animals. Now follows —

Ezekiel 1:9

Ezekiel 1:9

9. Their wings were joined one to another; they turned not when they went; they went every one straight forward.

9. Societae erant quaeque ad aliam alarum: ipsorum animalium non revertebantur in gradiendo: vir, versus faciem suam ex opposite incedebant.

Note 29. That is, each wing was connected with the next wing. — Calvin.

Note 30. That is, when they moved, they did not turn back. — Calvin

Note 31. Or each, איש — that is, each animal. — Calvin.

Note 32. Literally, in the direction of its face. — Calvin.

He says the wings were conjoined, which he soon more clearly explains: for he will say that the wings were joined together, and that two were so extended that they clothed or ruled the whole body: but here he touches shortly upon what he will soon treat more at length. Their wings then were so joined together that one touched the other: and afterwards he adds, they so went forward that they did not return; and he seems to contradict himself when he afterwards says the animals ran like lightning and then returned: but these two things are not inconsistent, for he will soon add the explanation: namely, that the animals so go forward that they proceed in a perpetual course towards their own end or goal, but it does not follow that they afterwards rest there. Therefore when the animals proceed, they do not turn aside in either one direction or another, nor do they turn back, but go straight on in their destined course afterwards, like lightning, yet they have different meetings: and what this means we have no time to explain now, but must defer it till tomorrow.

Prayer Lecture 2

PRAYER.

Almighty God, since by our dullness we are so fixed down to earth that, when thou stretchest forth thine hand to us, we cannot reach forth to thee, grant, that being roused up by thy Spirit, we may learn to raise our affections to thee, and to strive against our sluggishness, until by a nearer approach thou mayest become so familiarly known to us, that at length we may arrive at the fruition of full and perfect glory laid up for us in heaven, through Jesus Christ our Lord. Amen.

Lecture third

Lecture Third

We must now see why the Prophet says, each animal walked onwards, or in the direction of his face. I simply interpret it in a straight course, so that they neither wandered nor declined to either the right hand or the left. For those who turn the face on one side or the other, often stumble, and thus decline from the right way: there was therefore such attention in the animals, that they always kept their object in view, and never bent from their fixed purpose. Hence we see that a fixed, and, as we say, inflexible rule in divine actions is here commended. Men often change their places, and fluctuate, and when they have any purpose, if a different thought strike them, they are carried back again, as if they had forgotten themselves. But God wishes to show that his actions are so arranged, that they have nothing in them either crooked or erroneous. For we have said that angels are represented by these living creatures; and under the image of angels the government of the whole world is signified, because it must be held, that they are, as it were, the hands of God, since he used them in obedience to his will.