John Calvin Commentary Ezekiel 1:22

"And over the head of the living creature there was the likeness of a firmament, like the terrible crystal to look upon, stretched forth over their heads above." — Ezekiel 1:22 (ASV)

Now the Prophet states the principal thing in this vision—that God was seated on his throne. If he had spoken only of wheels and living creatures, the vision would have been partial and therefore deficient. But when he places God upon his own throne, we understand that angels, who inspire motion in other things, have neither vigor nor motion of their own. Overall, the Prophet here says that angels move all things that are done under heaven in such a way that no independent motion should be ascribed to them. And why? Because God presides over them and governs their actions. This is the purpose of the latter part of the vision, which we are now going to explain.

He says then, above the heads of the living creatures was the likeness of a firmament. By these words he wishes to gradually draw us to God himself, and God also deals with his Prophet in such a way that he provides different steps by which the Prophet himself, according to his capacity, may gradually climb to an immense height.

The Prophet does not here speak about the throne of God, but only about the firmament. For when we raise our eyes upward, God’s glory appears nearer to us than it does on earth. It is true that it shines equally on all sides; but heaven has in itself greater excellence than the whole earth, and the nearer we approach God, the more his image becomes conspicuous to us.

For truly, God there exercises his own power and wisdom much more clearly than on earth. How many wonders the sun presents to us! If we consider first the planets, and then the stars, we will be inspired a hundred times with admiration. Therefore, when the Prophet speaks of the firmament, he raises our thoughts so that they gradually approach God.

He saw therefore the likeness of the firmament. If he had simply seen the firmament, it would not have been a vision, for this is always visible. I do not know why the Greeks used the word στερέωμα, nor why the Latins followed them, for the Hebrew word רקיע, rekiang, has nothing like it or in affinity with it.

Yet I use the commonly accepted word. The heavens, then, which are always visible, could not make the Prophet sufficiently attentive. But he saw the likeness of the firmament, from which he noticed that it was not the mere sky, but a new form presented to his eyes, as if God were bringing the Prophet himself into heaven with an outstretched hand.

Above the heads of the living creatures an expansion was spread out. Here another participle is used, נטוי, netvi, signifying “extended,” for the word נטה, neteh, means to extend or stretch out.

As the appearance of terrible crystal, he says; for the color of crystal was in this sky which the Prophet saw, but God added the terror because, as I have previously mentioned, because of our sluggishness, God must put forth violence when he wishes to draw us entirely to himself. Above the heads of the living creatures themselves, he says, upwards; that is, so that we may understand them to be subject to the rule of Almighty God, as we will see later.