Ezekiel 10:15 – Ezekiel 10:18-19

Ezekiel 10:15

Ezekiel 10:15

15. And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.

15. Et ascenderunt cherubim: ipsum est animal quod videram in fluvio Chebar.

We shall afterwards explain in the proper place why he says the cherubim ascended. The first and principal scope of this vision was that God would no longer dwell in the temple, because he had determined to depart thence on account of the impious and wicked profanations by which the temple had been contaminated. Now for this reason he says, the cherubim ascended; but he adds, that was the living creature, which he had seen near the river Chebar He adds this for clearing up the vision, because if it had been offered only once, the Jews might doubt its tendency, and its obscurity would take away their taste for it, and render the prophetic teaching quite insipid. But since the vision is repeated, God confirms and sanctions what otherwise had not been sufficiently stamped upon the hearts of the people; for experience also teaches us this, that we increase in faith and make further progress according as God speaks with us again and again. For even if we seem to ourselves to follow up what we have learnt from the Scriptures, yet if the same sentence is repeated, we become still more familiar with it. Then again, if we read the same sentiment in two or three Prophets, God brings forward more witnesses, that so the truth may be better established; since we know our great propensity to doubt, we are always fluctuating, and although the word of God has in it sufficient energy to confirm us, we are still unsettled, unless our minds are propped up by various supports. God therefore wished to place the same thing twice before the eyes of his Prophet, that the former vision might make more impression not only on the Prophet himself, but also upon all the Jews. For we said that although there was some difference, yet there is no discordance in the Prophet’s saying that the living creature was one and the same.

Ezekiel 10:16

Ezekiel 10:16

16. And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.

16. Et cum proficiscebantur cherubim proficiscebantur rotae e regione ipsorum: et cum attollerent cherubim alas suas in sublime e terra, non revertebantur rotae, etiam ipsae e regione ipsorum.

Note 222. Or, “near them.” — Calvin.

The Prophet here confirms what he had said before, namely, that there was no intrinsic motion in the wheels, but that they were drawn by a secret instinct wherever the cherubim moved themselves. Hence we gather that the events of things are not accidental, nor excited in various directions by any blind impulse, but directed by the hidden energy of God, and that too by means of angels. First he says, when the cherubim set out, the wheels set out at the same time: then when the cherubim raised their wings upwards, the wheels followed the same course, and did not return; that is, were not drawn aside from that agreement of which he had spoken before; but how the wheels were not reversed, we shall explain more clearly to-morrow.

Prayer Lecture 26

PRAYER.

Grant, Almighty God, since we are the work and fashioning of thy hands, that we may know that we exist and move in thee alone, so that we may submit ourselves to thee, and not only may we be ruled by thy hidden providence, but may it so appear that we are obedient and submissive to thee, as becometh sons, that we may desire to glorify thy name in the world, until we arrive at the fruition of that blessed inheritance which is laid up for us in heaven, through Christ our Lord. — Amen.

Lecture twenty seventh

Lecture Twenty seventh.

We began yesterday to explain the sentence of the Prophet when he says, that the wheels were raised together with the living creatures But we have shortly taught that whatever we behold in creation so depends on angelic motion and inspiration, that there is an inseparable connection between them. Now the Prophet adds, that the wheels were not reversed, by which phrase he expresses their continual tenor. For it cannot happen that any agreement should appear for a time without a sudden change occurring. But the Prophet says that the wheels were so raised with the living creatures that they never departed from them. Now we understand his intention. He had previously asserted the same thing of the living creatures, and there was a kind of contradiction to be solved which might otherwise occasion a scruple, for he said that the living creatures were reversed and yet not reversed, but we can reconcile these two things, because the living creatures never deviated from their prescribed course and from a definite and settled space; meanwhile they were reversed, because they ran like lightning and hastened quickly from one action to another. Meanwhile the Prophet wished to teach, that in God’s works nothing is abrupt, nothing cut off, nothing mutilated, but angels so direct all actions and all events of things, that whatever God determines arrives at its own end. But this does not prevent God from operating variously, and after at one goal from beginning a new course. Now it follows —

Ezekiel 10:17

Ezekiel 10:17

17. When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.

17. Et cum starent animilia stabant etiam: et cum elevaren-tur elevebant se: quia spiritus animalis in ipsis.

As he just said that the wheels were obedient to the movement of the living creatures, so he now says that they ceased with them. But in this place it seems as if some incongruity might arise: for it is not correct to say that angels ever rest. We know that their quickness and promptness in executing God’s commands is celebrated. (Psalm 103:20, 21.) Then since angels are the powers of God, it follows that they never cease from their office of working. For God never can rest; he sustains the world by his energy, he governs everything however minute, so that not even a sparrow falls to the ground without his decree. (Matthew 10:29.) And there is that known and celebrated sentence of Christ, My Father and I work hitherto. (John 5:17.) Since, therefore, God never rests from his works, how then can that resting be explained of which the Prophet says, when the angels stood, the wheels also stood? I reply: it must be taken in a human sense; for although God works continually by means of angels, yet he seems sometimes to rest between. For he does not govern his works in any equable manner, as for instance, the heavens are sometimes calm, and at others agitated, so that a great variety appears in God’s works, from which we may imagine that he is sometimes in vehement motion, and at others at perfect repose. This, therefore, is the cessation of which the Prophet now speaks when he says, the living creatures stood, and at the same time the wheels with them Experience also confirms this; for God sometimes seems to mingle heaven and earth, and rouses us by unaccustomed work, while at others the course of his works seems to flow like a placid river. So that it is not absurd to say that the wheels stood with the living creatures, and proceeded and were elevated with them He adds, the spirit of the living creature was in the wheels, I explained this point, in the first chapter, but here it may be shortly explained, that the spirit is here taken for secret vigor or instinct. The wheels are not properly animated, because we said that the events of things are represented to us by this word, and whatever seems to happen in the world; but their incomprehensible vigor and agitation proceeds from God’s command, so that all creatures are animated by angelic motion: not that there is a conversion of the angel into an ox or a man, but because God exerts and diffuses his energy in a secret manner, so that no creature is content with his own peculiar vigor, but is animated by angels themselves. Now it follows —

Ezekiel 10:18-19

Ezekiel 10:18-19

18. Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.

18. Et egressa est gloria Iehovae e limine domus, et stetit super cherubim:

19. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.

19. Et sustulerunt cherubim alas suas, et ascenderunt e terra in oculis reels: cum egrederentnr rotae etiam coram ipsis: et stetit super limen portae Iehovae orientalis: et gloria Dei Israel super ipsa sursum.

Here the Prophet teaches us what is the principal point in the vision, namely, that God had deserted the temple: for we, know with what confidence the Jews boasted that they should be safe continually under the protection of God. In consequence of the promise, that God’s temple should be the place of his rest wherein he would dwell, (Psalm 132:14,) they did not think it possible that God would ever leave them: so they sinned without restraint; and while they drove him far away from them by their crimes, yet they wished to have him in some way bound to them. This folly is derided by Isaiah — Heaven is my seat, and earth is my foot. stool: what house therefore will ye build for me? (Isaiah 66:1.) God had commanded his temple to be built, and wished to have his earthly dwelling, place there: but he says that his wish had been rendered nugatory: and how? why when he promised that he would dwell in the temple, he wished his name to be purely and reverently invoked there.

But the Jews had polluted the temple in every way. Hence they thought that God was shut up there in vain: because his liberality did not tend to his partaking of the captivity of the Jews, but to his having them in obedience to himself. Therefore Isaiah deservedly says, that the temple became unfit for the use of God when it was profaned. So also we see in Jeremiah: Do not trust in lying words, the temple of Jehovah, the temple of Jehovah, the temple of Jehovah. (Jeremiah 7:4.) That repetition is used because they were so elated by their obstinacy. The Jews resisted the Prophets, and as often as any threat was uttered against them, they immediately fled to that asylum, the temple of the Lord.

For this reason therefore the Prophet now relates, that the glory of God had deserted the sanctuary: for otherwise what we have seen would have been out of place: he was sent to scatter burning through the whole city: in this way the temple would have been burnt, and God would have been consumed by peculiar fire: here I speak after the common form, because when the ark of the covenant is called the God of hosts, (2 Samuel 6:2,) how could it happen that the fire should destroy the ark, together with all parts of the temple? But God himself meets them and shows them that the temple was deprived of its glory when it was destroyed by the enemy. Afterwards the temple was overthrown And in the Psalms its lamentable ruin is described, how cruelly and proudly, and with what barbarous mockery the enemy insulted it, (Psalm 74, and Psalm 79:) this was very disgraceful, and disturbed their weak minds. Hence it was necessary to persuade the faithful that God no longer dwelt in the temple, but that it remained only an empty spectacle, because he had taken away his glory since the place was corrupted by so many defilements. Now therefore we understand the design of the Prophet, when he says that the glory of Jehovah had departed from the threshold of the house, and stood above the cherubim But he had already said that the cherubim had raised their wings, which he again confirms. Whence it follows, that God with his angels, when the temple was left, deserted the Jews, so that for the future they would boast themselves in vain to be safe under his protection. Therefore he says that the cherubim raised their wings, and ascended from the earth before his eyes Nor is this clause superfluous, since it was difficult to persuade the Jews of what he said about his deserting them. There was a celebrated oracle, “here will I dwell, since I have chosen it.” (Psalm 132:14.) When they grasped at that, they thought that the sun would sooner fall from heaven than God would leave that temple.

But the Prophet says that he saw it clearly, that no doubt might remain. If any one should here ask, how that promise which I have mentioned agrees with that departure which the Prophet here relates? the answer is easy, if we only understand that God does not always work by human means, nor yet according to our carnal perception. God often seems to act so abruptly that his beginning is without an end: in fine, God seems sometimes to sport and to draw back his hand, so that the event does not answer to the joyful beginnings. Since therefore, according to our carnal senses, God’s works appear to be frustrated, it is necessary to use such language: otherwise we should never understand how God departed from the sanctuary, when he had chosen it in perpetuity. But he so departed, that the place still remained sacred, and the temple stood before God though it had been overthrown in the eyes of men. The visible appearance of the temple was taken away, but meanwhile, since the temple was founded on the promise of God, it stood among its ruins, as I have said. For this reason Daniel, although solitude and devastation ought to avert his eyes and senses from Judea, prayed in that direction, as if the temple had remained entire. And why so? He looked at the promise. (Daniel 6:10.) And for this reason the Prophet said, after the return from the captivity, that the glory of the second temple surpassed that of the first, as the Prophet Haggai says. (Haggai 2:9.) And we know with what copiousness and magnificence Isaiah discourses concerning the splendor of the second temple and its inestimable glory. (Isaiah 60:7.) We shall see also a similar doctrine at the end of this book. Since therefore the temple stood before God, because it was founded on his promise, this temporary desertion could not abolish what I have said concerning God’s perpetual station.

same thing also must be said concerning the kingdom: that kingdom ought to stand while the sun and moon shone in heaven, (Psalm 89:37, 38,) this is true: and yet there was a sad interruption during many years. For we know what a serious disgrace the last king suffered: then had all dignity fallen to ruin, so that nothing could be seen but the horrible vengeance of God. And yet that promise always had its own effect; as long as the sun and moon shall stand, they shall be my faithful witnesses of the perpetuity of the kingdom. Now then we understand in what sense God left his temple, and yet did not in anywise break his promise. But he says, the glory of the God of Israel stood at the eastern gate, but above it, so that it was raised up from the earth. The meaning of that speech was, that the Jews might know that God was no longer to be sought in that dwelling of wood and stone, because he had not only left his seat, but had ascended upwards, that they should have no more intercourse with him. Now it follows —