"The spirit of the living creature was in the wheels." The same energy which actuated the former actuated the latter also, and they were one in standing, going, or rising upwards. 66 66 Vers. 22-28. The throned one. Ver. 22. Above "the heads of the living creatures" Ezekiel saw an expanse extended, having a colour like that "of the terrible crystal," exciting fear by its purity and splendour. Ver. 23. "Under the firmament," or expanse, which therefore came between the throne and the living creatures, were their wings straight, the one toward the other," joined to one another, as ver. 11, "and every one had two which covered;" there was a wing for each side of "their bodies." Ver. 24. When the living creatures were in movement "the noise of their wings was like . . . the voice of speech," rather, "the noise of tumult, as the noise of an host." The sounds were heard only when they were in motion, for "when they stood they let down their wings." Ver. 25. Their movement or rest was not self-directed, but was instigated or checked by a voice from the firmament that was over their heads," from Him who was on the throne, since, ver. 26, "above the firmament was the likeness of a throne, as the appearance of" the paleblue" sapphire stone, and upon the likeness of the throne," not the distinguishable form of a man, but "the likeness as the appearance of a man.' "No man hath seen God at any time." This manifestation had three aspectsver. 27. (1.) Over the dim form was shed shining light like to glowing ore, and the same as in ver. 4, which radiated "from the appearance of his loins even upward" (chap. viii. 2). (2.) Upon the lower part, "from the appearance of his loins even downward was as it were the appearance of fire." (3.) All round was a shining light (ver. 28), as the appearance of the bow that is in the cloud in the day of rain." Those three aspects were united to frame "the 66 By four wings, and two of the wings were stretched out in juxtaposition to the wings of others. One spiritual energy stirred in the living creatures, and under its impulse they moved like meteors shooting across the field of vision and shining with the brightness of fire. the side of each creature was a gigantic double wheel, not needing to turn when it changed from one direction to another. Eyes were set round the outer rims, and, possessed by the same energy as the living creatures, the wheels made all movements perfectly simultaneous with theirs. Above all was an expanse of awful pureness, and on which was the likeness of an azure throne. Some one in the figure of a man was seated on this thronethe upper half of his body shining like glowing metal, the lower half like fire, while, girdling round the throne, the hues of a bright rainbow were displayed. A voice proceeded from this throne-crowned expanse, at the sound of which the living creatures let down their wings in lowly reverence and silence. Ezekiel also heard himself addressed by an unseen speaker. The appearances which accompanied the designation of Ezekiel, and also the repetition of their prominent aspects at other turns of his service, indicate the fact of a special meaning adhering to them in view of what was appointed him.* "If any one asks whether the vision is lucid, I confess its obscurity, and that I can scarcely understand it; but yet into what God has set before us, it is not only lawful and useful, but necessary to inquire. We shall perhaps but skim the surface of what God wills, yet this is of no small moment."-Calvin. it is said, "The Lord thy God is a consuming fire, even a jealous God" (Deut. iv. 24). Ezekiel is to prepare himself to carry a message of judgment and woe to his people; he is to be invested with authority and then to inspire them with terror. But not unmitigated. "The brightness round about," which vers. 27 and 28 signify to be that of the rainbow, warrants the belief that pity and grace will surround all inflictions. The false prophets spoke of deliverance without punishment and without repentance; Ezekiel has to bear down all such fancies, and proclaim that there will be scathing trials, but afterwards a new heart and the outpoured Spirit. 2. The cherubim. In chap. x. 20, Ezekiel intimates that the living creature which he saw by the Chebar he was led to recognise as the cherubims. An important part is assigned to them in the Bible. They were placed at the east of the garden of Eden; they stood over the Ark of the Covenant in Tabernacle and Temple. In each case they signified the divine presence. Hence the familiar expressions, "He dwelleth between the cherubims,' "He sitteth between the cherubims." Their outstretched wings form "the chariot of the cherubims." While it is also said, "He rode upon a cherub," as a token that He rules all movements among the forces of nature. It was an obvious reflection of cherubic forms which John saw, in his Revelation, "in the midst of the throne." What did they signify? In all cases they signify that God is present, and belong to His manifestation in living, organised creatures, in all quarters of the world. It is to be noted that the faces of a man, a lion, an ox, and an eagle on each are emblematical of the fulness and power of life. The fact that they were, in Ezekiel, double in number and more complex in form than those found in Tabernacle or Temple, is a fact which goes to prove that they were not real beings, not even angelic, but symbolical, and they "at one and the same time proclaim and veil His presence. When He is honoured as He who is enthroned above the cherubim, He is acknowledged as the God who rules the world on all sides, in power, They rewisdom, and omniscience." present not God Himself, except as He is absolute Life, working in living creatures and moving them to the ends which He prescribes. In accordance with those ends, the cherubims had the appearance which bright burning coals of fire have, yet the fire was separate from them. Thus was indicated that all living creatures could be made to carry out the righteous judgment of God with ominous rapidity. So Ezekiel was prepared to testify that all hopes of earthly help which Israel might cherish would be speedily falsified. 3. The wheels. In the Buddhist, and partially in the Hindu religion, a wheel "is the symbol of supreme power in the hands of certain monarchs, who are held to have exercised universal dominion, and who are, for this reason, termed turners of the wheel." A similar idea is conveyed here. The wheels represent the forces of nature as distinct from, but in working harmony with, living beings. This distinction appears from chap. x. 13, where the right interpretation seems to be that the wheels were called Galgal, "whirlwind;" and from chap. x. 6, where fire was taken from between them. Those natural energies revolve, along with the cherubim, under obedience to one and the same inworking impulse. They are used when the Spirit will, and go to any quarter of the heaven that He wills. One wheel is within another; changes are complicated, and not in one direction only. They are full of eyes: "the symbol of intelligent life; the living Spirit's most peculiar organ and index." "Space is everywhere equally present to them." They do not move blindly; they can perceive that which is opposed to the interests of God in any quarter; they can follow up all traces of His enemies, and carry His terrors wherever they should strike. Ezekiel must expect to speak of various trials hanging over all classes in Israel, and certainty in their infliction. 4. The appearance of a throned man. "Whose faith has centre everywhere, Nor cares to fix itself to form." This portion of the vision is seen upon a firmament which presents "visible poetry, gloriously embossed, and whose psalms are writ in the rhythm of motion." It intimates that "the heavens do rule," that all forms of animate and inanimate existence are under the will of the God of glory.* * Besides, He is in a human form, which cannot be adequately seen, while the appearance of brightness and fire, and a rainbow, indicates the holiness and righteousness and grace which make a glorious unity in Him, and are possessed in absolute perfection-a type of the glory and grace of Him who was made flesh and dwelt among us. "God is the unrepresentable One. He has no similitude; and yet, without any misgiving or sense of inconsistency, there are ascribed to Him acts and appearances which, without the conceptive or imaging faculty, can have for us neither force nor meaning" (Lewis). The mighty voice and the movements with the cherubims point to the truth that He punishes His enemies and comforts His friends. Thus, sitting above the cherubims, He does the same as in the Temple, yet with differences. He was about to work in new methods, and would make known to exiled Israel, through Ezekiel, that if their covenant was to "vanish away," He would not go. He would rule the heathen as well as His chosen seed, and one day evoke from all quarters the glorious cry, "Hallelujah! for the Lord God omnipotent reigneth!" "One God, one law, one element, And one far-off Divine event, "There was nothing accidental or capri- HOMILETICS. (1.) THE VISION IS SUGGESTIVE REGARDING THE GOVERNMENT OF GOD. I. As to its resources. 1. They are manifold. Wind and fire, thunder and lightning, the wisdom of man, brute force, patient labour, swift movements are significant portions of the materials which He can gather to execute His purposes. Men live in perpetual contact with forces which may affect their organs of sight, hearing, taste, touch, and which can be marshalled in any number, in any strength, and at any moment. We see wrongly if we do not see that the uniform of God's servants is worn by all animate and inanimate creatures. 2. They are mutable. They are restrained and again in motion, now in the darkness and then in the light, here as a glow and there as a meteoric flash, acting inertly at one time and intensely after that. Changes continually come up. How remarkable are the vicissitudes in nations, churches, families. We are settled in nothing-in nothing but in God. 3. They are inscrutable. "We are but of yesterday and know nothing." We see little else than an item on the outside of a few of His resources. His judgments are a great deep." "His providence walks and works, darkly, deeply, changeably, wheels about so that mortals cannot tell what conclusions to make" as to all the causes which bring about changes, or as to all the consequences which "The cherubim with the living wheels form, so to speak, the chariot, the base for the living God. All this is the mere forecourt of the divine sphere; the innermost circle is reserved for God as living Spirit. If we approach from the side of the world, this heavenly fulness of life may already appear to be the Godhead or God. But when we are in possession of the Divine Personality, that fulness will be a predicate of God, a mere substratum, so to say, of His Personality.”—Dorner. shall follow. "His ways are high above, out of our sight," with nations, councils, churches, individuals—in panics, wars, demoralisations. 4. They are subordinated to one pervading impulse. Living or non-living, one and the same mighty Spirit works in all. The Spirit which brooded over a chaotic creation" renews the face of the earth" year by year. The Spirit of understanding and of love is the "Spirit of judgment and of burning." He divides to each thing severally as He will; but there is no division in their camp. They do not fall out by the way. They work together to fulfil His word. There is no crookedness in their goings when He commands to go "straight forward." They run very swiftly in accordance with the might by which He energises them. No bullet goes so fairly or rapidly to the target as do the manifold resources of God when stirred by the Spirit of life. Why should men resist Him? Why do they yield to a spirit of error, of lying, and of whoredoms, except on the ground that they rebel and vex the Holy Spirit? When will that kingdom which is righteousness, peace, joy in the Holy Ghost, be permanent on earth? But whatever discord may be introduced by men, the Spirit will not be baulked in His aims. "He maketh the wrath of man to praise Him," and He will avenge the dishonour done to His righteousness and grace by means of the pliant resources at His command. They do not look back, that would have denoted unwillingness; nor turn aside, that would have intimated self-will; nor suspend their movements before their course is completed, that would have spoken of weariness. So should men follow obediently, unswervingly, persistently Him who guides wanderers into the way of life, and sustains them therein. 5. They inflict chastisement. Gales, fire, lightning, are disastrous in various ways to men. The doors of Lebanon open that the fire may devour its cedars. Snares, fire and brimstone, and an horrible tempest rain upon the wicked, and Ezekiel saw such agencies in action as ominous of calamities which he was to declare would befall his people. Thus, above Nebuchadnezzar and his desolating army; above losses, pains, bereavements; above wars, depression of trade, lowering of health, we must observe the signs of the Lord condemning untruthfulness, unrighteousness, formality, pride, selfishness. "Who can stand before Him when once He is angry?" Is there not a warning to “ cease to do evil, to learn to do well"? 6. They may be brought from any quarter. Out of the north, as the Assyrians; ont of the east, as the plague of locusts in Egypt; out of the north-east, as the Euroclydon in Paul's sea passage to Rome, God's resources can be drawn. Men may boast of their soldiery or navy, of their preparedness for any war, of their civilization or religiousness, of their worship or their benevolence; but they lay themselves open to the menacing word, "I the Lord do blow upon it." In front, in flank, or in rear assailants may fall upon them. "Political changes and revolutions are, after all, only the moving of the shadow on the earthly dial-plate, that marks the mightier motions going forward in the heavens."-Moore. 7. They radiate with mercy. His resources are not only for punishment. They are meant to show to men their evil and their need of repentance; to show that God is "not willing that any should perish, but that all should come to repentance." Judgment is His "strange act." He wants to purify the world, though the process be slow, just as He is separating the dross from the heart of every believer in His Son. Even if a deluge of wrath is sent forth in order to sweep off evil habits from a people, after the floods have lifted up their voice the rainbow will appear. The covenant of the Lord is sure in faithfulness and mercy. "Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself." "God was in Christ reconciling the world unto Himself." II. As to the representation of the divine. 1. It is supreme. All things are under His feet. He is a Prince upon His throne. Nothing stirs or rests, nothing develops or degenerates, nothing pains or soothes apart from His coutrol. It is not a mechanical force which operates the changes of all creatures. It is ONE who possesses power, wisdom, righteousness, love "who does His will among the armies of heaven and the inhabitants of this earth." What can stand if He will overthrow? Who hinder if He will open the gates to anxiety, sorrow, shame, death? 2. It is closely allied to man. Ezekiel saw "the likeness of the appearance of a man." We must not say that God is corporeal and has the figure of a man, but we can say that He has some striking affinities with human nature-"For we are also His offspring"-and these foreshadow the mystery to be presented in the end of the world, and in which Paul grandly exults. God" was manifest in the flesh." Therefore was it possible for the Son of God to pray "That they all may be one; as Thou, Father, art in me and I in Thee, that they also may be one in us.' 3. It is beyond our knowledge. "He dwells in the light which no man hath seen or can see." He does condescend to our faculties, and by means of the hieroglyphics of undefined forms, of clouds, fire, living beings, revolutions, He shows us what His power and resources are. Our thoughts of Him suggest more riddles than they can solve. No research can define Him. There is a glory excelling that which men have beheld. He has never appeared as He really exists; but "He has so appeared as to leave no doubt on the minds of His servants as to their knowing that they have seen God." If in certain aspects He is "unknowable," yet all doubts as to His character pass away when Jesus reveals Him. "He that hath seen me hath seen the Father." III. As to the preparation of a human servant. 66 1. Reverence. A deep feeling pervades Ezekiel of the holy supremacy of God. He who is glorious produces another state of mind than that which springs from a gratified curiosity or an increased knowledge, and the man who is not moved with fear" before the manifested will of the Almighty is a man who will never serve Him aright. The sight of Christ Jesus, the only-begotten of the Father, will lay us at His feet, utterly self-emptied by a sense of His spotless glory and our unworthiness, and will be a prelude to His touch and restoration. 2. Weakness. Ezekiel cannot act of himself in co-operation with this all-ruling God. He has no strength to carry out such arduous duties as are justly required. But this weakness is his stepping-stone to light and power. When he is weak then is he strong, for God will bestow sufficient grace. Trust in self is gone that God may work. Wisdom, energy, faithfulness not his own are open to him. 3. Called. Ezekiel is thrilled by the voice which addresses him. He could not serve at all till that call of God was heard. Men cannot act for His kingdom by their own impulses and preparations. It is not colleges or ordination by man which make fit, but, hearing the voice of the Lord within, they can take up any service pointed out, in face of their other occupations, of fears, of reluctance. Before Him all events, however solemn, all duties, however untried, become dwarfed and feasible. "In Christ strengthening me I can do all things." Between His voice and yours let no other voice come. You will know the mark to aim at, and reach "the prize of the high calling of God in Christ Jesus." If we teach or preach about His kingdom without knowing we are warranted by Him, it is rather sin than service. His must be the impulse and sustainment. 4. Susceptible. Ezekiel hears; for it is little matter to have the call of God if we have not ears to hear. We must let that mind be in us which will desire to recognise and apprehend whatever He will say to us. "If men did consult with Christ, and do all upon His warrants, they should never miscarry in their ways, but proceed farther in the paths of godliness in a few weeks than they did before in many years."-Greenhill. "Though you have no visions of God, unwavering fealty to His law will secure that He will guide you by His counsel, and afterwards receive you to glory."-Goulty. When the suggestions and motions of God's Spirit come on a receptive heart, they subdue carnal reasonings, stubbornness of will, all 66 |