Matthew Poole and continuators on Ezekiel 1

NOW it came to pass that in the thirtieth year , in the fourth moneth in the fifth day of the moneth (as I was among the Captives ,) by the River Chebar that the Heavens were opened , and I saw visions of God .

This does not referre to any particular time before mentioned though sometimes this English particle now connotes particular time Heb. is And so the Gr. Lat. but is a phrase in use on entring upon discourse.

Of the Prophets age, or from the finding the Book of the Law in the eighteenth year of Iosiah when the threats were read which now were executed on the Jews, according to 2 Kings 22.16. from which date to the fifth year of the Captivity are thirty years; or in the thirtieth year of the Chaldean Monarchy, founded by Nabopollassar. Other accounts omitted, you are left to your own thoughts which of these two latter are more probable, both have very weighty authority for them. And indeed they both concurre and meet in the fifth year of the Captivity, and so either computation may without mistake be followed.

The original hath onely in the fourth concisely but 'tis certainly the Month, but whether in account from Mareschuan, October with us, to Sebal, Ianuary, or from Nisan, March, unto Thamuz, Iuly, is more questionable, the latter I guesse to be the rightest account; so from Nisan which is part of our March and April to Tamuz part of our Iune, and Iuly will be the fourth month, and this account in Church things best suits the Prophets design.

'Twas the third day of our Iuly, probably it was the Sabbath day, when the Jews would be free from labour and at leisure to hear the Prophet, and indeed such declarations of the Will of God are an entertainment suitable to the Consecration of the seventh day to God.

Heb. And I &c. Though a Priest and Prophet, the first by Birth and Lineal descent, the other by extraordinary Commission, yet I also found as little respect as my Countrey men.

In the midst of the Captivity so the Heb. idiom, perhaps the Prophet rather useth the abstract it self, then the concrete to expresse the grievousness of it. They were Captive, nay Captivity rather, under extream bondage as darkness for dark.

Either there commanded to dwell, or thither retiring that more freely they might lament their own sins, and Ierusalem's desolation; or what if it were to keep, as they might, their Sabbath in which the spiteful Babylonians interrupt them, and with scorn require them to sing a Temple Song, Psal. 137.3.

Chebar a branch of Euphrates, or that part which Chobar advised should be made to divert the violence of Euphrates, lest it damnifie the City Babylon. Or rather a River now called Giulap, arising out of the Mountain Masius, and falls into Euphrates, somewhat below a City called by the same name Giulap or Chaboras; as Ferrarius and Hotoman observe.

The Firmament or lower parts of the Celestial arch either really did, or to appearance seemed to divide, and the contiguous parts withdrew as a Curtain, to give the Prophet the view of what was within; or as folding doors set open that he might look into that apartment where this unusual sight was prepared.

Exprest thus in the passive to let us see that there was a supreme, sovereign and divine Power and Authority, by which this was done; 'tis not said the Heavens did open, but they were opened. It was no Meteor, Chasma, or Yawning, which is naturally a figur'd semblance of a breach in the visible Heavens, whence appears a gulph or deep and wide pit to the eye. It was not thus but a supernatural and extraordinary aperture or opening, wrought by the immediate power of God, who was now appearing to the Prophet, and Commissioning him. It might probably be somewhat like that which appeared to the Proto-Martyr Stephen, Acts 7.56.

I had a distinct, full, and clear sight of what appeared, I was awake and with my eyes discerned what I shall now write, the things I am about to publish, how stupendous soever they are, what I am sure I saw, and am as sure they will be accomplisht.

In the plural, either because they were many distinct Visions, or because it was made of many distinct parts, each part might seem to be one Vision.

Of God. Excellent and wonderful, so by the name of God, Heb. expresse any excellency as Cedars of God, Man of God, or of God, wherein I saw God who appeared to the Prophet, or else of God, i. e. which God did make me to see. It was not a dream of man's brain, twas a Divine Vision, either Corporeal or Intellectual.

Marginal references: Heb. Captivity.; Chap. 5.3.

2. In the fifth day of the moneth which was the fifth year of King Jehojachin Captivity .

The Heb. hath onely fifth according to its concise stile we do well to supply, day, as in verse 1.

Thamuz, as verse 1. answering to our Iune and Iuly.

This account observed will guide us in computing the times this Prophet referred to ver. 1. these five of Iehojachin, and the eleven of his predecessor added to fourteen of Iosiah's Reign, after he found the Law make up 30 years, ver. 1. which likely might be the Jubilee, the most fit for so solemn a Passover as Iosiah kept.

Who is also called Ieconiah, and Coniah, whose Father Iehojachim was slain by the Chaldeans, and he after three Moneths short reign, voluntarily yeilded up himself to the Chaldees. Of which rendition of himself, and his we read, 2 Kings 24.12. &c.

Though this man yielded up himself yet the Babylonians made him Prisoner, and carried him and his into Captivity, and so Heb. Avers, tho some distinguish this from Captivity by calling it a transmigration, the Heb. calls it Captivity.

3 The word of the Lord came expressely unto : Ezekiel the Priest , the Son of Buzi , in the Land of the Chaldeans, by the River Chebar , and the hard of the Lord was upon him there.

What was Visions, ver. 1. is here the Word, both as signifying and declaring the mind of God what he would do, and as containing his commands to Ezekiel and to the people, to whom these Visions spake by signs.

Least the Prophet should want his warrant, or the Jews except to his advice, it is plainly told them that Iehovah the Sovereign Lord and Eternal God by Ezekiel counsels, warns, commands and threatens.

Emphatically translated as 'tis emphatically exprest in Heb. Being with him 'twas with him, so long he might discern, so clear he might understand, so near he could not be deceived, or easily forget what he was to tell them.

Ezekiel signifies either the strength of God, or strengthned by God, and in a few syllables contains what is more largely set forth, ch. 3. ver. 8, 9. He speaks of himself in a third Person.

Who therefore should be regarded as one whose interest among the Priests at Ierusalem, would be best promoted if better things might be hoped and shortly expected, then he must now tell them; it was likely he dealt truly with them, when he must share so much in the sad things foretold. He was of the Priests originally, he was a Prophet by extraordinary call.

Of a contemned man, so the Etymology of the Heb. which gave the Rabbi's occasion to apply it to Ieremiah, and to account the Prophet either Son or Servant to Ieremiah. But 'tis a proper name.

Enemies to, and now masters of poor Captived Jews, Church of God, their God makes him a Prophet, who was an ordinary Priest in the Land of Israel.

Tho' a River of Mesopotamia, yet here seems placed in Chaldaea, because Mesopotamia was part of the Kingdom of the Chaldaeans, so Chebar or Chobar was in the Land, i. e. within the Kingdom of Chaldaea, but particularly in Mesopotamia a Province of that Kingdom.

The divine impulse moving with power and efficacy on Ezekiel for the work, and clearly confirming and demonstrating to the Captive Jews, that he was the Prophet of the Lord, and spake to them in his name, the Spirit of Prophesie as the Ch. Par.

God is not confined though most Prophets were in the Land of Israel yet here in Chaldaea, also appears a great Prophet, and should be hearkned unto.

Marginal references: Jehezkel.; chap. 3.22. and 37.1.

4 And I looked , and behold , a Whirlewind came out of the North , a great cloud , and a fire infolding it self, and a brightness was about it, and out of the midst thereof as the colour of Amber , out of the midst of the Fire .

I did very diligently survey the things that were represented to me in the Vision.

This calls us to consider what he had seen and represented to us.

A mighty; stormy, and turbulent wind, a wind that bears away, or bears down all before it, this denotes the indignation and judgments of God, a quick, impetuous and irresistable vengeance. Most grievous judgments, represented as here, so 1 Kings 19.11. Iob 38.1. Psal. 104.4.

Came as if it knew it's way, and notwithstanding its impetuousness and irregularities, yet held its direct course.

From Babylon which in Scripture Geography is laid Northward from Iudaea, and the Prophet, though now in Babylon, does speak of the Jews, as if they were in Ierusalem.

Against which this Cloud, on which an angry God did ride, hastening vengeance on them, which they should be as little able to divert or withstand, as to stop the course of the Clouds, or their breaking upon us, it was the Army of the Chaldeans made up of multitudes of People (as the Cloud is made by the concourse of multitudes of exhalations and vapours.) Ier. 4.13.

Burning in a dreadful manner, very fierce, fed by fuel within it self, breaking out and flashing with terror, though it had seemed to rebate, and encircling all things near it, and threatning to devour all. Such was the Anger of God against this sinful Nation.

Though thus terrible, yet round about it was not smoak and darkness, but a clear light or splendor. The Majesty, Holiness, Justice of God appeared to the Prophet, and might be seen by the suffering Jews to humble them, that they might seek him.

Either of the Whirlwind or Cloud, or the Fire rather, as in the end of the verse.

Heb. As the Eye, the aspect, or appearance.

The Heb. word is variously interpreted, and tis lost labour to search the Rabbins here. Amber is either Natural, which if in the Fire Ioseth its brightness; or Artificial made of Gold and fine Brass mixt, which will brighten in the Fire, and of equal value with Gold (as the DD. Bochart observes) of which Iosephus saith Solomon did make the Sea of Brass, and the sacred Vessels; somewhat like the Corinthian Brass, known now only by its name, exceeding splendid, and very hard, the one speaking the glorious Maiesty to be reverenced, the other speaking the invincible Power of God to be feared; both advising this people and us to repent and amend, and return and meet him.

Which the Prophet saw, and in which the Jews were to be melted or consumed.

Marginal references: catching it self.

5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance, they had the likeness of a man.

Of the Fire, or that Amber which appeared, as having four Wheeles.

These were not indeed living creatures, but the appearance of them, and signifie with some the four Monarchies; with others the four chief Leaders in the four quarters of the Camp of Israel; with others the four Evangelists; with others more likely, the Holy Angels, whose attendance bespeaks the Majesty of God, and the terribleness of Judgements to be executed on the Jews, and they are four, either to denote the sufficient number of them, or to shew God would use the four chief of his Angels, or perhaps to let the Jews know he had as many ways to punish, and as many Officers of his wrath, as they could find corners of the World to fly unto. Or, since the appearance of a Chariot in the midst of this Vision is supposed, 'twas fittest that four living Creatures should answer to the Wheeles thereof.

The form in which these four each appeared to the first view, or at some distance.

The Stature, the greater part of them appeared of human shape, for they had Face, Hands, and Thighs, and the posture was erect in standing, or motion as mans is.

Marginal references: ch. 10.[illegible: 2 letters]

6 And every one had four Faces , and every one had four wings.

Of those four living Creatures which appeared to the Prophet.

This Hieroglyphic though it seems to present us with a monstrous sight, yet does not unbecome the Divine Wisdom, nor doth it want like representations, as chap. 10.14. and Revel. 4.6. and 5.6. And speaks either the full fitness of Angels to do Gods Commands in all things and occasions, or the Perfection of their nature and Obedience; or the universal Dominion of God, and the universal subjection of the Creatures.

Some would have this not litterally understood of that part of the body which is properly the face, though I see no cause for it, but as these living Creatures had wings, so they had Faces, and what those were the 10th. verse does tell us.

If twere every Face had four wings, each living Creature would have sixteen wings, but tis every one of the living Creatures had four wings.

With two they did fly noting the speed of their obedience, and with two they cover their Body, denoting the reverence of their mind, and obedience.

7 And their feet , were straight feet, and the sole of their feet was like the sole of a calves foot, and they sparkled like the colour of burnished brass.

Heb. Expresseth the parts below the Belly by Foot, their Thighs, Legs, and Feet (as by Hand is meant the whole Arm.) were of humane shape.

Not bowed to this or that part, which argues weakness; here is most elegantly described, the unconquered firmness wherewith Angels do the Commands of God Their readiness and their wisdom also in doing it, nothing low or brutish in their Actions.

That which is properly the Foot.

Divided hoof spake the cleanness of the Creature. The Oxe patient of Labour, a Beast for Sacrifice to God, in these things Angels Servants of God well resembled, what if we should adde a slowness in pace, Blessed Angels are not over forward to Executions, yet ever go when bid.

It may refer to either the Living Creatures or to their Feet, it speaks either their Anger against an obstinate sinful people, or the terrour of executing Gods Judgements, or the self discovering light of his Justice, or the zeal of Angels in a speedy performing the Will of God, in which their swiftness enkindles these sparkes.

Marginal references: a strait [illegible: 1 word]

8 And they had the hands of a man under their wings on their four sides, and they four had their faces and their wings.

Each of the four living Creatures.

Hands in every Language, especially in the Oriental imply power, and being the cheif instruments of Action, are here ascribed to these active instruments that execute the Commands of God.

This is added to denote the Wisdom, Dexterity, and Vigilance where with they discharge their Ministry.

Their power and manner of exerting it is secret and invisible, and 'tis put forth as God pleaseth to move them.

On each side of the Chariot one of these living Creatures stood, and so on each side hands were ready to act as they were moved, and though 'twas to all parts of the World, yet were they most ready and prepared.

'Tis doubled to confirm the truth and certainty of the thing, and to intimate the greatness of their Power, Agility and Wisdom.

9 Their wings were joyned one to another, they turned not when they went, they went every one straight forward.

The wings of the living Creatures, when stretcht out to fly, were joyned together, so the wings of those two Cherubims which went foremost, and the wings of the two hindermost were joyned together when they moved. It seems to refer to that Exod. 25.20. It signifies however the equal and uniform readiness of Angels, their concord, and union with constancy to do the Will of God, and it shews us the exact harmony that is between the works of God. These wings and their being joyned is exprest, Heb. by the union of loving Sisters with each other.

They lost no time in a difficult or tedious turning as we see in other Chariots, for which way soever they were to go thither they had Faces, directed, and so readily moved forward on their way whether East or West, North, or South, and held on till they had finisht their course, but then were ready for further action, and returned as quick to their station, where they might receive new Commands as Lightning does, so this and that verse 14. there they did return, here they did not, are reconciled.

This explains the former and confirms it to us assuring us that every one of those living Creatures are ready, faithful, and unwearied in doing the pleasure of their Creator, in his Government of the World. Vid. v. 12.

10 As for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side, and they four had the face of an oxe on the left side, they four also had the face of an Eagle.

Here the Prophet doth more expressely set forth what was more darkly mentioned in the 6. verse, and describeth their faces both by the proper resemblances, and by their respect to the local differences of East and West, or right and left hand. But since such differences are in themselves of little moment, and undeterminable, unless we were certain what prospect these living Creatures stood in, whether looking to the Prophet, or to Ierusalem, or toward Babylon we shall say no more of it; what these signifie is more material. Each Face is compared to what is most excellent in its kind, Man excels in Wisdom, Lyons in Strength, the Oxe in Patience and Constancy of Labour, the Eagle in Speed, and high Flight. So in the Ministry of Angels, and Government of the World by the Providence of God, what is most excellent may be observed.

Marginal references: See Rev. 4.7.

11 Thus were their faces : and their wings were stretched upward , two wings of every one were joyned one to another, and two covered their bodies.

If you make a full point at Faces, it should seem better joyned with the former verse, and this text will be more easie, for 'tis somewhat harsh to speak of Faces stretcht as Wings are, but if their Faces as well as Wings must be stretcht upward, we must understand their Faces looking upward to the Great and Glorious Governour of the World, who sate upon the Throne above the Firmament, which was over their heads, ver. 22, 23, 25, 26. admiring, and adoring, and waiting his pleasure to do it.

Were divided above, so each Face appeared distinct above the Shoulders, and there the Wings divided from each other were united to the body of the living Creature.

Which stretching two upward joyned them, to the Wings of that living Creature which stood by its side, to testifie their readiness, concord, and cheerfulness in their office.

Isaiah 6.2. With twain they covered their Feet, either in deep humility, and for decency, or because of infirmity of humane nature, for whose relief they appear in what they do▪ but must not appear what they are because they would be too glorious for our [illegible: 1 letter]ight.

Marginal references: Heb. divided above.

12 And they went every one straight forward: whither the spirit was to go, they went : and they turned not when they went.

Vid. verse 9. Which way soever they went, each living Creature had one Face looking straight forwards, and their other Faces looking toward other coasts of the World, if the fore right were to the South, the other Faces looked one to the East, one to the West, and the other to the North. Thus with rectitude, constancy, wisdom and universal care Providence rules and guides Affairs of the World, and especially of the Church to the Glory of God.

The Wind moved, say some, but if there were a ga[illegible: 1 letter]e of Wind, which blowing gently on these living Creatures stirred them in the sight of the Prophet, it was emblematical; and represented to his view, the power and influence of the spirit of God, which moved and acted these admirable Creatures. The will, command, and breathing of the Spirit of God, both gave and guided their motions, to ends he himself design'd.

Going is attributed here to the Spirit of God by allusion and not properly, for who is ever in every place cannot properly be said to go from or to any place.

Vid. verse 9. They lookt not back as unwilling, they turned not out of the way as froward, they gave not over, till they had compleated their course.

The living Creatures readily observed the impressions of the Spirit of God, and obeyed.

13 As for the likeness of the living creatures, their appearance was like burning coals of fire , and like the appearance of lamps : it went up and down among the living creatures, and the fire was bright , and out of the fire went forth lightning .

In which they were seen by the Prophet.

Their aspect was of a fiery colour to afright and alarm secure sinners. That God who had hitherto appeared most patient and long-suffering now makes discoveries of himself in dreadful displeasure, which would burn, as Num. 11.1, 2, 3. Or Isa. 10.17. Or Ier. 4.4. That would consume their Glory, and there be none to quench it, Ier. 7.20, and 21.12.

God doth by his Prophet here forewarn them of very great miseries coming on them Wrath as Fire, as Coales, and burning, every word adding weight to the phrase. It notes also the zeal and fervent affection of these living creatures, doing the Will of God.

It was not a furious and unbounded Fire, it was as that which burneth in the lamp, limited, it should not devour but the wicked. Or it may note the care and wisdom wherewith these executions should be made, as if all were done in the light of Lamps, as in dark places we take Candles to light us in our work; or it may intimate the hope for the good among the Jews as Lamps doth, Isaiah 62.1. and destruction of Enemies, as Zech. 12.6. Or if it may be interpreted by Dan. 10, 6. where the Lamp that burneth expresseth the Divine Wisdom and Love, and possibly the Knowledge and Love of Christ, as Revel. 1.15. 'Twill well suit with the whole Vision, and with what next follows.

This Fire, or the burning Lamp, or both went up and down, stood not still, nor was carried, but as the Heb. Made it self walk up and down. It moved it self, which is too much to ascribe to Creatures; God only is an unmoved mover, so 'twill lead our thoughts to God, who moved all these living Creatures.

It was not the dark and sooty Fire of malice and hell. It shined as always Gods zeal for his own Glory, and as Angels zeal for the Glory of their God doth. Or 'twas so bright as to discover it self in more then ordinary glory.

With this God gave the Law, Exod. 19.16. Contends with Enemies, 2 Sam. 22.15. Zech. 9.14. These Lightnings as they are terrible to sinners, and strike an aw upon Saints; so they tell both, that there is more then ordinary of God to be lookt to in them. His Judgements as Lightning call upon us to fear, seek, and shelter our selves with God.

He farther describeth what he had more briefly spoken of verse 6th. There you had their shape and make, here you have their colour.

14 And the living creatures ran , and returned as the appearance of a flash of lightning .

Angels ministers of the Divine pleasure, as above verse 5.

Were speedy in their motions, this signified by this expression figuratively appli'd to Angels.

Yet verse 9, 12. 'tis said they return'd not, where this seeming contradiction is reconciled, the 9th. and 12th. verse deny their turning aside from their work, this 14th. affirms they returned, i. e. when they had done their work.

Very quick, with vehemency, splendor, and irresistible efficacy.

15 ¶ Now as I beheld the living creatures, behold, , one wheel upon the Earth by the living creatures , with his four faces .

Or, and, 'tis a transition from the former to the latter part of the Vision.

Considered and observed.

It calls for our attention.

Or a certain wheel of spherical form as some, of a circular form as the wheels of Chariots say others. It is one wheel intimating that all the different causes, and motions how many soever in themselves, yet work the same work and are governed as easily in their various motions, as one single wheel might be, and that God doth so govern them.

Not that we tread on, but that which in this Vision, was represented to the Prophet, for twas here as tis in Landskips or Pictures drawn, there is that which represents the Earth, on which Trees, Men, o[illegible: 1 letter] Chariots seem to be upon.

By each of these living Creatures stood one wheel so that they were four in number, according to the number of the living Creatures.

By this it appears each wheel had its four faces, of which more in the 17. v. where what is here called [illegible: 1 letter]aces is there called sides.

16 The appearance of the wheels, and their work was like unto the colour of a Beryl : and they four had one likeness , and their appearance and their work was as it were a wheel in the middle of a wheel.

The form in which these wheels were seen.

All that was wrought, whether engraved or otherwise was of one colour,

Heb. Tharshish, a Sea-green, some say this colour here was of a Carbuncle, or Chrysolite, or Hyacinth, but tis better rendred a Sea-green colour, which if it note the instability, and changeableness of sublunary affairs, and of the outward concerns of the Church, it may note also the inherent vigor, and beauty of the Church, and the frame of earthly things, when they are in a calm course not disturbed first with sin, and then with punishment of sin.

By this it appears what was the number of the wheeles.

Exactly of the same make for dimensions, colour, frame, and motion, so that who sees and knowes one, sees and knows all, hereby noting the Harmony and likeness which is in Gods works, which are all framed, managed and governed by the same Wisdom, and consequently the same uncertainty in all things under the Sun.

'Tis somewhat difficult to unfold this. It is probable the Wheeles were framed so as to be an exact Sphere or Globe, which is easily rowled to any side or quarter, since it toucheth the Earth or Basis on which it stands in a point, and is exactly orbicular, it is fitter we note. 1. The unsearchableness of Divine methods. 2. The curious frame of them. 3. The connexion of one part with other. 4. The seeming interfering and real harmony, what would seem to hinder shall further Gods work. 5. How easily God can change affairs and move for or against a people.

17 When they went, they went upon their four sides: and they returned not when they went.

The living Creatures, indeed the Wheeles moved according to the motion of the living Creatures, but it will as well agree with the Truth as it better agrees with the Grammar of the words to, say this (they) i. e. the Wheels.

The Wheeles being supposed spherical or round every way as a Globe, by an exact and curious framing of two Wheels one in the other; the four semi-circles which are in two whole wheels, may be well taken for these four sides on which these wheeles do move, and such a wheel will readily be turned to all points of the compass, as a Ball on a Billiard Table.

They needed not go back to turn as we see other Chariots or Coaches must do, putting back somewhat to alter their course, or returned not till they came to their journeys end, or nothing could divert them, or put them out of their course. So firm and sure are the methods, so unalterable and constant the purposes of God, and so invariable the obedience and observance of Holy Angels. So subject to the just sovereign Will of God are all second Causes.

18 As for the rings , they were so high that they were dreadful , and their rings were full of eyes round about them four .

The circumference of the Wheeles, the whole compass of the Wheeles, or the valleys (as Carter calls) the whole roundle of his wheeles.)

The two strakes, the thickness of Hub and Valleys, give us the heighth of a wheel from the Earth on which it stands.

Their very heighth imprest a fear on the beholder but if we may suppose one near these wheels which so readily changed course, so easily overbearing all that none could turn them aside, (which might possible be the Prophets case in this Vision) 'twould increase the terrour.

The whole circumference or circle of these wheels.

This added to the dreadfulness of their appearance, so unusual and supernatural a sight could not but affect the Prophet, who in so mighty a wheel might expect multitudes of Nailes, but instead thereof discovers as great a multitude of Eyes, one Eye seen or imagined to be seen suddenly and in the dark, hath amazed many an one, how much more so many as would fill up the circumference of these wheeles, for they were round about.

Every one of the four wheeles were thus filled with Eyes. Now this is too narrowly confined by some Interpreters, who would have the greatness, and policy of the Chaldaean set out hereby; whereas the wheels, their motion, their height and Eyes, signifie the height, unsearchableness, wisdom, and vigilance for the Divine Providence, in governing the affairs of the World and the Church.

Marginal references: Or, strakes.

19 And when the living creatures went, the wheeles went by them : And when the living creatures were lift up from the earth , the wheeles were lift up.

The wheeles their motion, or standing depended on the motion and assistance of some higher agent which excited and guided them, when therefore the living Creatures the Angels Ministers of Gods will moved, then did those affairs exprest by wheeles move also.

There was an exact accord between these they were as well joyned in motion as they were in station.

Moved higher above our ordinary reach.

That basis on which both the wheels seem'd to stand, and from which sometime they seemed to lift up themselves, as if to fetch a new Commission and Order from him that sate upon the Throne.

20 Whithersoever the spirit was to go , they went , thither was their spirit to go, and the wheeles were lifted up over against them for the spirit of the living creatures was in the wheeles.

Either the will and inclination of the living creatures, or rather the Spirit of God which moved the living creatures, gave them motion and guided it, these Angels in their Ministery punctually observed both the impulse and the conduct of Gods spirit.

Of this phrase applyed to the spirit, see ver. 12.

The wheeles, those inferiour agents and second causes.

The inclination and will of the wheeles concur'd with the spirit of the living Creatures, so that there was a hearty accord between those superiour and inferiour causes, they agreed in the same design.

There seems to be an Ellipsis here, the latter part of the speech exprest, and the former implyed onely as twas in the progressive motion, so in the motion upward they accorded, and kept the same order.

One and the same spirit was in both the wheeles and living creatures, and so the same inclination and motion too.

Of life Heb. the quickening, enlivening spirit, hence some will have the wheeles to be living creatures▪ but without this tis enough to represent to the Prophet what was the frame and course of Providence, and who did preside and manage all. An undiscerned, yet Divine, mighty, wise, just and holy, and ever living Power, Spirit, and Be[illegible: 1 letter]ng, actuated all, and governed all to the execution of Justice on the wicked, and protection of the Godly.

Marginal references: Or, of Lis[illegible: 1 letter].

21 When those went, these went; and when those stood these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

This verse is a confirmation, and farther illustration of what is said in the 20th. and being almost word for word the same with the 20th. needs no distinct paraphrase. I shall onely note how God doth fully assert his over-ruling, and ever-ruling wise Providence in the affairs of his Church, and the World, both against the 1. Prophane Thoughts of Atheists and Epicures, which ever abound in those times, when sinners of the World and Church are ripe for harvest. 2. Against the distrust and fears of his own suffering people.

22 And the likeness of the firmament upon the heads of the living creatures was as the colour of the terrible chrystal , stretched forth over their heads above.

The appearance, or resemblance; of which word before, ver 16. and 13.

The living creatures, the wheels and these upon the Earth our Prophet had seen and mentioned, now he speaks of the Firmament which must be supposed to be stretcht forth above the Earth, as the Prophet saw the one so he saw the other. This Firmament was not that we behold, it was emblematical and representative. It appeared but much more August and wonderful then the Natural.

Not resting upon but over their heads stretcht out, and the Heb. were better read, over. in this place and on this occasion.

Heb. Eye a word twice already here use and in the same sense, the aspect and shape or form, as ver. 8.16.

For splendo r, purity, and solidity all that was above these creatures and wheels was beautiful and very majestical as indeed 'twas meet it should be, and 'tis therefore called terrible, because it impresseth a veneration upon the mind of the beholders, it dazleth eye and overpowereth it, the same word is used concerning the name of God, holy and revered, Psal. 99.3. and 111.9.

23 And under the firmament were their wings straight , the one toward the other ; every one had two which covered on this side , and every one had two, which covered on that side their bodies .

Below at a great, which is but due, distance of Angels, and Creatures and Servants to their God, Creator and Lord, stood these living creatures. i. e. Two of each living creature as appeareth by the phrase, one toward the other.

Stretcht [illegible: 1 letter]orth ready for motion if commanded and with equal straightness and heighth, in close and affectionate union, joyning in the work appointed them.

Each of the [illegible: 1 letter]our living had two other wings with which they covered their bodies.

The two living creatures on the one side of the Chariot, and two living creatures on the other side. So that in what position soever the Prophet look towards them, their lower wings covered them.

Bodies here asc[illegible: 1 letter]ibed to them representatively and as all the rest visionally.

24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty the voice of speech as the noise of an host : when they stood they let down their wings.

So soon and as often as they i.e. the living Creatures moved, were on their work executing Gods commands.

Heard and attended to know what twas.

Tho some of Gods judgments are executed with silence and are in the dark, yet here is an Alarm and they may be heard.

When the Sea rageth and swells as though it would overwhelm the Earth, so when the just and dreadful judgments of God are executed they threaten the overflowing of all.

Thunder called Gods voice, Psalm 29.3.

The Prophet heard the voice in articulate manner declaring the will of God, as if the wings had tongues to speak as well as power to fly.

This voice was not of Friends saluting each other, or comforting, but it was the voice and noise of an Host, a tumultuous voice of men, a confused noise of warlike weapons and instruments, some suppose 'tis meant of the Army of the Chaldeans, which those winged living Creatures had now fetcht in to spoil their Jews, which they did with terrible outcries as enraged, merciless adversaries use to do.

Having done their Office they present themselves before God, and let down their wings not out of weariness, but out of sense that they must never act but by Commission. And now with wings let down and covering their bodies, they do humbly watch as Servants for the Commands of their Lord.

25 And there was a voice from the firmament that was over their heads when they stood, and had let down their wings.

Or, for, so the Lat. two senses may be of these words in this verse. Either 1. These living Creatures thus let down their wings and ceased from acting, because they were commanded so to do by the voice from above the firmament, which they readily obey. Or, 2. That they stood, let down their wings, and hush't the noise, that the Prophet might hear what was spoken from above, the former comes nearest the sense of the Lat. the latter nearer to our English, and either may well enough suit the text and context.

26 And above the firmament that was over their heads was the likeness of a throne , as the appearance of a Saphyre stone; and upon the likeness of the throne was the likeness as the appearance of a man above it.

The Chrystalline Firmament which appeared in the Vision, not the vast expanse or Firmament in which are Sun, Moon, and Stars.

Heads of the living Creatures which moved the wheels and stood by the Chariot.

In view appeared a Saphyre stone, like or in likeness of a Throne, so the Heb. though we transpose the words somewhat in our Version; the Saphyre speaks splendor, and pretiousness; the Throne speaks the Authority and Power of him who sitteth thereon.

Christ God-Man who here appears as King and Judge to vindicate his own honour, to punish Rebels, and to give warning by his Prophet ere he execute his just but severe indignation.

27 And I saw as the colour of Amber as the appearance of Fire round about within it, from the appearance of his loines even upward; and from the appearance of his loines even downward I saw as it were the appearance of fire, and it had brightness round about.

See verse 4. and what is said there to this phrase. In this colour does Christ now appear against the rebellious Jewes, he that would have been a Saviour to them clothed with the Garments of Salvation, now puts on the Garments of vengeance, and is clad with that zeal which is best but not fully exprest by such Metaphors.

Of most intense degree, as that Fire which shut up in Oven or Furnace, so this was the appearance of a Fire which had a house to it round about (as the Heb.) The just indignation of Christ, and his glorious Majesty are hereby set forth, to us also, which appear within the Amber.

As was his upward part so the lower parts also, they appeared as Fire. Provoked to wrath and proceeding to Judge, he comes in flames of Fire taking vengeance, 2 Thess. 1.8.

Verse 4. where the phrase is explained, majesty, justice and unstained Holiness shine round about Christ though he comes in greatest wrath against Enemies.

28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about: This was the appearance of the likeness of the glory of the LORD: and when I saw it I fell on my face and I heard the voice of one that spake.

Here more particularly is described the brightness before mentioned.

A Rainbow the Fire being resplendent and clear cast its rays on the thick Cloud below. And this is mentioned no doubt to assure the Prophet and those among the Jews that did tremble and wait for God, that God would not forget his Covenant though he came to execute severest judgments, Gen. 9.13. A like appearance of Christ in a surrounding brightness as of the Rainbow you have, Rev. 4.3. Mercy, and Truth, and both according to Covenant and Promise are about the Throne of Christ. This a brightness of Mercy and Grace that enlightens, that comforts.

This the conclusion of the Vision.

It was not the full glory of God, it was not the splendor of unveiled Majesty, it was the likeness of his Glory, such as the Prophet might bear, and tell to us, the fulness of his Glory, is inaccessible light, the Prophet could not see it, and unspeakable Majesty and the Prophet could not tell it to us.

1. Astonished at such a sight, as Genesis 17.3. Daniel 7.15, 2[illegible: 1 letter]. With 2. Deep Humility and Reverence he cast himself down. 3. 'Tis a posture of Prayer, and possibly the Prophet might sue to know the meaning of all this.

Such was the voice and such the things spoken, that the Prophet seems to con[illegible: 1 letter]ess he could not say whose voice 'twas, but 'twas Divine, Powerful, Astonishing, as being such as is described, ver. 25. such the voice he hears.

Marginal references: Chap. 3.23.