John Calvin Commentary Ezekiel 10

Here the Prophet recounts another vision which bears a great resemblance to the first one he related to us in the first chapter, but it has a different purpose, as we will soon see. Since we discussed the main elements of the vision in the first chapter, I will therefore be briefer now.

I will only touch upon what I previously said, and at the same time point out any differences. But before we come to that, God’s design in this vision must be understood. God wished to testify to the Jews that He had nothing further in common with them, because He intended to leave the temple and then to destroy the whole city by fire.

But so that this threat would not be disregarded by the Jews, God’s majesty was displayed before them so terrifyingly that it might strike even the stubborn with fear. Now I come to the words. He says, that he saw again over the heads of the cherubim a throne, whose color was like sapphire. Instead of "living creatures," he now uses "cherubim," and there is no doubt that those living creatures of which he formerly spoke were cherubim.

But because the vision occurs in the temple, God begins to explain plainly to His servant what was previously too obscure. For he had seen the four living creatures near the river Chebar, that is, in a secular country. Therefore, when the Jews and Israelites were absent as exiles far from the temple, it is no wonder that God did not appear as clearly to His Prophet as He now does when the Prophet is brought into the temple.

For although the Prophet has not changed his location, yet he does not seem to have been transferred to Jerusalem in vain, or to behold what was done in the temple without reason. This is why he now calls them cherubim, which he had before called simply "living creatures." But we have explained why four cherubim were seen, while only two were in the sanctuary: namely, because the Jews were almost buried in profound ignorance.

They had long ago departed from the pursuit of genuine piety, and the light of heavenly doctrine had been almost extinguished among them. Since, therefore, the ignorance of the people was so profound, something simple had to be presented to them, or otherwise they could not understand what they needed to learn.

Now it is by no means doubtful that God indirectly intends to rebuke that shameful ignorance, because it was not His fault that they did not perceive in the Law and the temple everything useful to know for their salvation. When, therefore, God changes this legal form, there is no doubt He shows how corrupt the people were, just as if He had transformed Himself.

But we must also remember what I said then: that four cherubim were presented to the Prophet so that God might show that He embraced the whole world under His own dominion.

We saw a little while ago that the Jews, while they thought themselves already without God’s care, being thoroughly callous, were so blind that they supposed at the same time that God exercised no care over the world. In vain, therefore, in their distorted imaginations they confined God to heaven; He shows that He rules the whole universe, and that nothing moves except by His secret power.

Since, then, four cherubim are shown instead of two, it is just as if God demonstrated that He reigned throughout the four quarters of the globe and that His power extends in all directions. Hence, it was the height of impiety for the Jews to imagine that He had deserted the earth.

Thirdly, we must note what has also been said before: that the cherubim had four heads, so that God might show that angelic activities flourish in all creatures. But I will repeat this last comment in its proper place. I now only touch upon it briefly.

We must now see why the Prophet says, there was a throne whose color was like sapphire, and the throne itself was above the four cherubim: because in truth God has His angels ready to obey Him. Hence, they are placed under His feet, so that we may know that they are not independent, but are so subject to God that they always depend upon His will and are carried wherever He commands them.

This is the reason why they were placed under the expanse where God’s throne was. As for the expanse, this is the noun Moses uses in describing the creation of the world (Genesis 1:6–8). The Greeks translated it as στερεωμα, but poorly; the Latins imitated them when they used the term "firmament," but it is understood as the heavens, and the whole space between us and heaven, and yet it is above the world.

God shows His throne above the expanse of heaven, not apart from Himself, so that the Prophet would not conceive of anything earthly. For we know how inclined human minds are to their own fabrications.

But when God is mentioned, we cannot conceive anything correctly unless we lift all our senses above the whole world.

God, therefore, to lift up the mind of His Prophet, and to show Himself near so that the Prophet might reverently pay attention to the divine messages, and then so that he might regard the heavenly glory of God with appropriate humility, placed the expanse between His throne and the earth.

Now the end of the vision is related, which I just touched upon, since God determined utterly to destroy the city; but this is described by a visible and external symbol. God therefore is said to have commanded the man who was clad in linen garments to fill his hands with coals, and to scatter them on the city, meaning, so that he would cause a general burning.

Here, indeed, God’s name is not expressed, but shortly afterwards the Prophet more clearly relates what he here touches upon so briefly and obscurely. It is evident that the person seated on the throne is spoken of here, and we may gather from the context that this command cannot be referred to anyone but God.

But we must observe that the angel commanded to mark the elect now assumes a new character. And from this we gather that the angels were the ministers of God’s favor toward the faithful, so that at the same time, whenever they were commanded, they also executed His vengeance. This is like a steward placed over a large family, who not only fulfills the duty of providing for the family by supplying it with food and clothing, but also of chastising those who conduct themselves sinfully and wickedly.

Such, therefore, is the duty of God’s angels. When God wishes to brand sinners with double shame, He often delivers them up to the devil as His executioner; and when we are delivered into the devil’s hand, this is a sign of extreme vengeance. But God often exercises judgment against the reprobate by His angels, as examples everywhere occur. That instance is particularly remarkable when the angel slew so many thousands in the army of Sennacherib, thereby raising the siege by which the Assyrians oppressed Jerusalem (2 Kings 19:35; Isaiah 37:36).

The same thing is now related by the Prophet. We saw the angel clad in linen garments become the protector of the faithful, to preserve them from all injury. But now he is sent to scatter coals throughout the whole city, to consume the stones and the wood, as well as the men.

These things seem to be contrary to each other, but we show that there is nothing absurd in it if God imposes a double character on His angels. He said, therefore, to the man who was clothed, enter within the wheel under the cherub. Here there is a change of number, because the singular "cherub" is used instead of "cherubim."

But I remarked before that this is usual, and God intended only to mark the place from where the fiery coals were taken that burned up the city. The altar was never without fire, for it was not lawful to use any other kind of fire, since in this way the sacrifices would be contaminated (Leviticus 6:12–13).

But that perpetual fire, which God wished to burn upon the altar, pertained to reconciliation with Himself; for sins were expiated by sacrifices, and therefore the fire on the altar was, in a sense, the people’s life. But now God signifies that He had a hidden fire within the wheels, which were near the cherubim, or the four living creatures.

But we have said, and it is necessary to repeat, that by wheels all commotions are represented that are discerned under heaven, or revolutions, as they are usually called. But he saw wheels under the angels, because when the wind rises, when the sky is covered with clouds and mists, when the rain descends, and the air is disturbed by lightning—when all these things happen—we think that such motions and commotions occur naturally.

But before this, God wished to teach us that great commotions are not blind but are directed by a secret impulse, and hence the guidance or inspiration of the angels always exists. Now, therefore, when God orders His angel to take fire from the midst of the wheel which was under the cherub, this only means that God has various means of destroying the city.

Now the wheels, as we saw before, were carried in different directions, so that they flew throughout the city. Since, therefore, the fire was in the midst of the wheels, while the angels transferred the wheels by their own secret motion, from this we gather that the burning of the city was in the hand of God, and at the same time in the temple.

For the Prophet does not now see the wheels near the river Chebar, but in the temple itself. And there is a tacit contrast, as I have reminded you, between the fire by whose incense God was reconciled (and from which the sacrifices also had their sweet and pleasing odor to God) and this fire, which would be destructive to the whole people. But he says, the angel had entered, so that we may know, as I have said before, that as soon as God has pronounced what He wishes to be done, its execution is at hand. Lastly, the Prophet here highlights for us the effect of His command when he says that the angel entered immediately, as God had commanded.

Here the Prophet relates where the cherubim were when the men entered, which pertains only to the certainty of the prophecy. For we are not here to seek any clever speculations as to why they were on the right hand. It is only intended to show that the way was open for the angel to approach God directly, and that the cherubim were positioned there to render their assistance. For there should be an agreement between the angel who took the fire that he scattered throughout the whole city, and the cherubim who carried all the angels. Here the Prophet shows this agreement, because the cherubim were turned to the right hand when he entered, so that God was near; then the cherubim were also near, and thus the wheels carried the fire along.

Now we understand the intention of what we read. The interior court was filled with a cloud: doubtless this signifies that God, by all means, confirmed the vision, so that no suspicion could creep in that the Prophet was deluded by an empty specter (Exodus 40:34–35; Numbers 9:15).

Therefore, this is the reason why God not only appeared on His heavenly throne but also filled the temple with a cloud. Although, as I have said before, this cloud was a symbol of God’s alienation (1 Kings 8:10–11; Psalms 18:12), we know that the sanctuary was filled with a cloud even when God then wished to testify to His paternal favor.

But in this place and elsewhere (as in Psalm 18 and in other places), a cloud seems to signify the averted face of God, as if the temple were full of darkness. And this is better confirmed afterwards, for he says—

In this verse, the Prophet confirms what he recently discussed, namely, that the temple was filled with blackness because God had transferred His glory away. He says then, that the brightness of God’s glory appeared above the threshold. But the glory of God resided in the sanctuary and in the very ark of the covenant. However, now, when it advances to the threshold, it is as if God were extinguishing the splendor of His glory by which the temple was adorned, and transferring it elsewhere.

But he says, that the glory of Jehovah was elevated from its place: These words signify a change of place. God is everywhere said to dwell between the cherubim, and He wished to be called upon there; but now His glory is said to be removed elsewhere. Therefore, it appears that the temple was deprived of God’s presence and was, in some sense, stripped of its holy furnishings; for without God, what remained?

Thus, that darkness which was previously mentioned is repeated here. The glory of Jehovah, then, was withdrawn. From where? From its own place and station, where it dwelt between the cherubim, and it came to the threshold of the temple. Then, he says, all was changed.

For the temple, in which God’s glory formerly shone forth, became full of darkness. However, the threshold of the house, which was, so to speak, profane, was full of splendor. This is not to say that God dwelt at the threshold, for this vision has another meaning: namely, that God, after leaving His temple, appeared outside it. By the threshold, He signifies a place visible to all.

Now, therefore, we understand the design of the Holy Spirit when He says, the glory of Jehovah was elevated from that seat, which He had chosen as a residence for Himself between the cherubim, and was conspicuous above the threshold: As a result, the temple itself grew dark, but God’s brightness was conspicuous in the court itself.

In this verse, the Prophet also confirms the vision, because God always gave signs of his presence. But it also seems to have another object, since the cherubim, by the sound of their wings, point out a remarkable change, both unusual and incomprehensible. For he says, there was a noise which shook the place, just as if God was speaking. Therefore, when we hear God’s voice, the Prophet means to say, it is just as if God thundered from heaven and made the whole world tremble; for no concussion can be more severe than that sound of the cherubim’s wings. From this, a certain wonderful change must be perceptible, since God so filled his Prophet with terror that he would be a messenger and witness of it to all others.

Prayer:

Grant, Almighty God, since you now place before our eyes proofs of your anger, that we may not perversely provoke your wrath, like your ancient people; but rather, may we so profit by this teaching as to grow wise in time, and strive to be reconciled to you, and to cast away all our depraved desires, until finally we will be gathered into that blessed rest which your only-begotten Son has procured for us by his blood. — Amen.