---
title: "Commentary on Ezekiel, Volume 1"
author: "John Calvin"
translator: "Thomas Myers"
languages: [en]
shelf: "Commentaries"
section: 32 of 41
url: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/32/
cite: "John Calvin, tr. Thomas Myers, Commentary on Ezekiel, Volume 1, section 32. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/32/"
---

# Commentary on Ezekiel, Volume 1

*John Calvin, tr. Thomas Myers*

Calvin on the prophet Ezekiel, volume 1 of 2.

## 32. Ezekiel 10:8

Source: https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/32/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-ezekiel-volume-1/32/#p-N

[¶0] Ezekiel 10:8 8. And there appeared in the cherubims the form of a man’s hand under their wings. 8. Et visa est ipsis cherubim similitudo manus hominis sub alis

[¶1] I will now pass rapidly over what I explained more copiously in the first chapter, lest I should burden you with vain repetition. I said that hands appeared under the wings, that the Prophet might understand the great vigor of angels for action: but in the meantime it marked the agreement of their agitation with the obedience which they offer to God. For doubtless wings in angels represent direction, by which God testifies that the angels have no proper or independent, motion, but are governed by his secret instinct: for wings signify something terrestrial and human. And it is clear that when wings were given to angels, by this symbol God’s secret government was pointed out, (Colossians 1:16,) for they are not only called principalities, but powers. Since, therefore, God governs angels by his own will, he therefore wishes them to be represented in the sanctuary as winged. (Exodus 25:20, and Exodus 37:9.) Now, because there is no action without hands, the Prophet says that human hands appeared under the wings: as if he had said, that this alacrity was not without its effect, because it was joined with operation, for we know that all functions are designated by this word in Scripture. It is then as if he said, that the angels were winged, since they were animated by the secret virtue of God, and had no motion in themselves; then that they were apt and fit for exercising the functions committed to them, because they were endued with hands. But he says that those hands lay hid under their wings, because angels do not take up anything rashly, as men take up a matter vigorously, but without choice. He says, then, that their hands were covered by the wings, because angels undertake nothing rashly nor without consideration, but every operation of theirs depends on that secret government of God of which I have spoken. It follows —

### Ezekiel 10:9

[¶3] Ezekiel 10:9 9. And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. 9. Et aspexi, et ecce quatuor rotae e regione cherubim, rota una e regione cherub unius, altera rota e regione alterius cherub: et aspectus rotarum tanquam similitudo lapidis Tharsis.

[¶4] Here the Prophet, as in the first chapter, says that wheels were added to each living creature. I have previously explained what the wheels mean. I will now only allude to them; concerning the living creatures I shall by and bye treat more fully. But the wheels are images of all the changes which are discerned in the world. No more suitable figure can be chosen; for nothing is stationary in the world, but revolutions, as we commonly call them, are continually happening. Since, therefore, they are so changeable, nay even tumultuous at times, profane men cannot understand how the world is governed by the fixed counsel of God; but they fabricate for themselves a blind fortune: hence God in concession to our weakness has represented to us, under the form of wheels, all changes of things, all accidents, as they are called, and all events; as if he were to say, that all things in the world are revolving and changing, not only that all elements are agitated upwards and downwards, but human events especially. Meanwhile he has corrected the error, while he has conceded something to the rudeness of men. For we see manifold conversions which appear to us under the form of a wheel: but meanwhile we indulge in too much license, when we imagine a blind fortune. Hence the Prophet saw wheels near the cherubim; that is, he saw those changes by which men’s minds are disturbed, as if all things happened rashly in the world. But he saw that the wheels did not revolve by their own force, but are annexed to the angels, since all events depend on a first cause, namely, on that secret ordinance and inspiration of God, by which the angels are moved, and whence also they have their vigor. In this explanation nothing is forced, because it is not doubtful that the living creatures, as we shall soon see, signify angela Let us go on then to the context —

### Ezekiel 10:10

[¶6] Ezekiel 10:10 10. And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 10. Et aspectus eorum similitudo una, ipsis quatuor, quemadmodum si rota esset in medio rotae.

[¶7] We have also explained this part. He says that all had the same aspect, not because God always governs events in an equable manner, for experience opposes this. But he means that the appearance was the same, because the variety which causes darkness to our eyes, does not remove the perpetual and well-arranged tenor of the works of God. Hence there is one appearance to the four wheels, because all God’s works agree among themselves; and although their wonderful variety draws our eyes this way and that, yet he knows how to direct to his own purposes things which appear so dissipated. There is again a kind of concession, when he says, that wheel was in the midst of wheel For we see things so mutually involved, that no distinction occurs to us when we consider God’s works by our own carnal sense. If we wish, therefore, to judge concerning God’s works, wheel will be in the midst of wheel; that is, there will be wonderful perplexity, and this will hold us so bound together, that our minds cannot extricate themselves. This, therefore, is the concession, that. wheel was in the midst of wheel; but the common error is corrected directly afterwards, when the Prophet adds that the wheels were full of eyes It follows then —

### Ezekiel 10:11-12

[¶9] Ezekiel 10:11-12 11. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 11. Cum profisiscerentur, ad quatuor latera pergebant, non revertebantur in eundo quia ad locum ad quem respiciebat caput post illud ambulabant, non revertebantur eundo. 12. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. 12. Et tota caro ipsorum, et dorsa ipsorum, et manus ipsorum, et alae ipsorum, denique rotae ipsae plenae erant oculis in circuitu ipsis quatuor rotis.

[¶10] Now, as I have remarked, after the Prophet has granted that there are certain events of things as it were twisted and bending, and that God acts through windings, he then shows that God does nothing rashly: and that the events which we think tumultuous and confused have a certain direction, and that too the best. For this reason he says, first that the wheels had set out, they did not return, since each followed its own head Interpreters do not agree on these words. For as to the turning of the head, some translate it “the first,” and thus mean that in whatever way the first cherub goes, the others follow him. But I rather think that the wheels are compared with the cherubs themselves, and the singular noun head is here put for heads: for we before saw that wheels were annexed to each cherub, Therefore each wheel has its own head, that is, has a living creature by which it is ruled. Hence the sense of the Prophet is, that the ‘wheels turned on this side or on that, by any outward or sudden impulse, but were governed by the cherubim themselves, which will explain this portion more clearly.

[¶11] He adds, that the wheels were full of eyes. Hence we gather, that although by the events of things God may seem to sport and to have various erratic circuits, yet all things are governed by his inestimable wisdom: for this reason the wheels are said to be full of eyes The Prophet uses the word flesh inappropriately for the very body of the wheels. But we know that the language which he used in exile was not very elegant, and hence it is by no means wonderful if it is rather rough and savors of asperity. Yet the sense is not doubtful, since the whole body of the wheels in their back and their hands was all full of eyes: he next adds, the wheels themselves, not to mark anything different, but afterwards when he speaks of the flesh, the back and the hands, he names the wheels simply: as if he had said that they were full of eyes in every part. Now we see how things contrary in appearance may be best reconciled. For the events of things are as unstable as if any one kept turning’ a wheel: then they become complicated, as if wheel was within wheel: but in the meantime God so tempers all things among themselves which seem to us confused, that it may appear that he perceives best what is necessary to be done, and that the events of things are full of eyes. But whence does this arise? This clearness depends on the angelic inspiration, for the wheels are not turned in different directions of their own accord, but each follows its own leader and head. It is also said, in appearance like the stone Tharsis, (beryl.) Jerome thought the Cilician sea was intended, and so translated it sky-colored: but because we know that this name beryl occurs among the precious stones, I therefore retain the simple sense. Now it follows —

### Ezekiel 10:13

[¶13] Ezekiel 10:13 13. As for the wheels, it was cried unto them in my hearing, O wheel. 13. Ad rotas ipsas clamavit, rota in auribus reels.

[¶14] By this verse the Prophet better confirms what I have said, that the events of things are full of eyes, since they depend on the secret commands of God. Because therefore nothing happens unless by God’s command, hence it happens in the multiform changes of things that there is an equable tenor with reference to God. He says therefore that God cried, or the angel, O wheel. We know that wheels are properly without sense: but here the Prophet signifies that God’s voice is heard by all creatures, so that not even the slightest motion happens without that secret instinct. When the air is serene and calm, we do not think that God’s voice reigns there, but we imagine some natural cause: so also when the sky is clouded, when it rains, when storms rise, when other changes happen, in some way or other we exclude God from these actions. But the Prophet, on the contrary, says, that he heard the voice of God when he cried O wheel But God did not exclaim by way of derision, but wished to testify that there was a certain hidden inclination by which all creatures obey his command To this end therefore God exclaims, O wheel, that we should not think that events are rashly moved, or that any agitation arises without control, or that the elements are so gross that they do not obey God, since his voice gives efficacy and vigor to all.

### Ezekiel 10:14

[¶16] Ezekiel 10:14 14. And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 14. Et quatuor facies uni, singulis animalibus, facies unius facies cherub, et facies secundi facies hominis, et tertii facies leonis, et quarti facies aquilae.

[¶17] Now Ezekiel descends to the animals themselves, which he now pronounces to be cherubim, yet under another form than that in the sanctuary. We said in the first chapter why he saw four cherubim since only two surrounded the ark of the covenant. This variation may seem absurd, for God was accustomed to accommodate his visions to the forms of the law, that he might hold the people in the simplicity of the law. But the reason which I brought forward in the first chapter is by no means to be rejected, because in truth so great was the grossness and rudeness of the people, that it was necessary to bend aside from the first and genuine institution. God had been content with two cherubim, and in that number doubtless he represented all angels; but he was surrounded on the right hand and on the left that he might show the people that he could never be wanting in power to bring them help. Now the Jews were so stupified that they shut up God in heaven, because scarcely any recognition of his providence then remained, as we have already seen. Since, therefore, the Jews thus excluded God from the government of the world, he was obliged to use a new form, different from that of the law, that they might really perceive that God’s government extended over the four quarters of the world. And there is no doubt that by the four living creatures God reminded them that nothing took place in the world without his control. But when the world is described, its four quarters or regions are put.

[¶18] Now, therefore, we understand why the Prophet saw not two cherubim only but four: the same reason for difference in the form of the cherubim is also added. For the cherubim were like winged boys: but the Prophet says, that each of the living creatures was furnished with four heads. This was doubtless an assistance towards rousing’ the people from their torpor, because the Jews could not otherwise understand the meaning and the force of the angelic inspiration by which God governs the whole world: hence after four living creatures had been presented before the Prophet, four heads were also given to each living creature, namely, the head of an ox, of a man, of a lion, and of an eagle We said in the first chapter, that by these heads all living creatures were represented to us: for although trees, and the sea, and rivers, and herbs, and the air, and stars, and sun, are parts of the universe, yet in living beings there is some nearer approach to God, and some clearer display of his energy: for there is motion in a man, in an ox, in an eagle, and in a lion. These animals comprehend within themselves all parts of the universe by that figure of speech by which a part represents the whole. Meanwhile since angels are living creatures we must observe in what sense God attributes to angels themselves the head of a lion, an eagle, and a man: for this seems but little in accordance with their nature. But he could not better express the inseparable connection which exists in the motion of angels and all creatures. We have said, that angels are not called the powers of God in vain: now when a lion either roars or exercises its strength, it seems to move by its own strength, so also it may be said of other animals. But God here says, that the living creatures are in some sense parts of the angels though not of the same substance, for this is not to be understood of similarity of nature but. of effect. We are to understand, therefore, that while men move about and discharge their duties, they apply themselves in different directions to the objects of their pursuit, and so also do wild beasts; yet there are angelic motions underneath, so that neither men nor animals move themselves, but their whole vigor depends on a secret inspiration.

[¶19] A difficult question remains, namely, why Ezekiel says here that the first head was that of a cherub, while in the first chapter he said it was that of an ox. (Ezekiel 10:10.) Some escape the difficulty by saying that it appeared at a distance like an ox, but a nearer inspection showed it to be a cherub, But this is too forced, so that I have no doubt that there is some difference in the vision; nor does what he afterwards adds, that this was the living creature which he saw at the river Chebar, oppose this; for he calls anything which is like another, and has the same object, the same thing. Paul says their fathers in the desert ate the same spiritual food, and drank the same spiritual drink. (1 Corinthians 10:3, 4.) But we know how different was the symbol manna, and the water flowing from the rock, from the sacred Supper which Christ left for us; but as I have already said, since there is an affinity between the sacred symbols, they are to be referred to the same scope. Thus Paul says, the same drink and the same food, and Ezekiel says, it was the same living creature. Meanwhile, there is nothing out of place in our saying that the vision is slightly changed, For when God opened himself at first, the Prophet was on profane ground, now the vision is added more in the form of the sanctuary, because he was seized by the Spirit, that he might see the abominations by which the Jews had stained the temple, as already stated. When therefore the face of an ox was presented to the Prophet, near the river Chebar, that he might now understand that they were angels, or living’ cherubs, and that the four heads may not distract him, the face of a cherub is presented to him; so that, being admonished by this sign, he may determine that each living creature is nothing else than an angel or cherub, although it differs from the received form, of which God had proposed to Moses an example on the mount.

[¶20] We now understand why God turned aside from the course prescribed in his law, when he offered this vision to his Prophet; because, in truth, the people had so degenerated from all sense of piety, that they could not be taught by the simple plan or rule of the law, but had need of gross remembrancers. This is one explanation. Then again four living creatures are employed, that God may signify that his energy is diffused through the whole universe. Then, again, four heads are assigned to each living creature, that we may know that no part of the world is free from his providence, and from that secret inspiration which is efficacious through angels. Then as to the last clause, where the face of an ox appeared to the Prophet before, now he beholds that of a cherub, that he may understand that these living creatures are nothing else than angels; but the reason why God endues his angels with a new form, is because the slothfulness of the people was so great, that they did not recognize what they ought to have been familiar with, for it was not God’s fault that they had not imbibed the doctrine of piety from their earliest childhood. Now it follows —

### Ezekiel 10:15

[¶22] 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.

[¶23] 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.