John Calvin Commentary Ezekiel 10:14

"And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third face the face of a lion, and the fourth the face of an eagle." — Ezekiel 10:14 (ASV)

Now Ezekiel considers the animals themselves, which he now declares to be cherubim, but in a different form from the one in the sanctuary. In the first chapter, we explained why he saw four cherubim when only two surrounded the ark of the covenant. This variation might seem absurd, because God was accustomed to adapt His visions to the forms of the Law, so that He might keep the people in the simplicity of the Law.

But the reason that I presented in the first chapter should by no means be rejected, because, in truth, the people's dullness and spiritual insensitivity were so great that it was necessary to deviate from the original and true institution. God had been satisfied with two cherubim, and in that number He undoubtedly represented all angels. But He was surrounded on the right and on the left so that He might show the people that He could never lack the power to bring them help.

Now the Jews were so stupefied that they confined God to heaven, because hardly any recognition of His providence then remained, as we have already seen. Therefore, since 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, so that they might truly 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 indicated.

Now, therefore, we understand why the Prophet saw not only two cherubim but four. The same reason for the 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 equipped with four heads.

This was undoubtedly an aid to rouse the people from their torpor, because the Jews could not otherwise understand the meaning and the power 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.

In the first chapter, we said that by these heads all living creatures were represented to us. For although trees, the sea, rivers, plants, the air, stars, and the sun are parts of the universe, yet in living beings there is a somewhat nearer approach to God and a 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 in 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 hardly in accordance with their nature.

But He could not better express the inseparable connection that exists between 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 as similarity of nature but of effect.

Therefore, we are to understand that while men move about and discharge their duties, applying themselves in different directions to the objects of their pursuit, and wild beasts do likewise, there are angelic motions underneath. Consequently, neither men nor animals move themselves, but their whole vigor depends on a secret inspiration.

A difficult question remains: why does Ezekiel say 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 try to resolve the difficulty by saying that it appeared at a distance like an ox, but a closer inspection showed it to be a cherub.

However, this is too forced, so I have no doubt that there is some difference in the vision. Nor does what he adds afterwards—that this was the living creature he saw at the river Chebar—oppose this, for he calls anything that 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 the symbol of manna and the water flowing from the rock were from the sacred Supper that Christ left for us. However, as I have already said, since there is an affinity between the sacred symbols, they are to be referred to the same purpose.

Thus Paul says, "the same drink and the same food," and Ezekiel says, it was the same living creature. Meanwhile, there is nothing inappropriate in our saying that the vision is slightly changed.

For when God first revealed Himself, the Prophet was on profane ground; now the vision is given more in the form of the sanctuary, because he was seized by the Spirit so that he might see the abominations by which the Jews had defiled the temple, as already stated.

Therefore, when the face of an ox was presented to the Prophet near the river Chebar—so that he might now understand that they were angels, or living cherubs, and that the four heads might not distract him—the face of a cherub is presented to him.

Thus, being warned by this sign, he might determine that each living creature is nothing other than an angel or cherub, although it differs from the accepted form, of which God had shown Moses an example on the mount.

We now understand why God deviated 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 needed stark reminders.

This is one explanation.

Furthermore, four living creatures are employed so that God may signify that His energy is diffused throughout the whole universe.

Then, also, four heads are assigned to each living creature, so 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, concerning the final point, where the face of an ox appeared to the Prophet before, now he beholds that of a cherub, so that he may understand that these living creatures are nothing other than angels.

But the overarching reason God endows His angels with a new form is because the spiritual laziness of the people was so great that they did not recognize what they should have been familiar with, for it was not God’s fault that they had not absorbed the doctrine of piety from their earliest childhood.