Bible Commentary

Expositor's Bible Commentary Ezekiel 1:1 Now it came to pass in the thirtieth year, in the fourth month , in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. THE VISION OF THE GLORY OF GOD Ezekiel 1:1-28 IT might be hazardous to attempt, from the general considerations advanced in the last two chapters, to form a conception of Ezekiel’s state of mind during the first few years of his captivity. If, as we have found reason to believe, he had already come under the influence of Jeremiah, he must have been in some measure prepared for the blow which had descended on him. Torn from the duties of the office which he loved, and driven in upon himself, Ezekiel must no doubt have meditated deeply on the sin and the prospects of his people. From the first he must have stood aloof from his fellow exiles, who, led by their false prophets, began to dream of the fall of Babylon and a speedy return to their own land. He knew that the calamity which had befallen them was but the first installment of a sweeping judgment before which the old Israel must utterly perish. Those who remained in Jerusalem were reserved for a worse fate than those who had been carried away; but so long as the latter remained impenitent there was no hope even for them of an alleviation of the bitterness of their lot. Such thoughts, working in a mind naturally severe in its judgments, may have already produced that attitude of alienation from the whole life of his companions in misfortune which dominates the first period of his prophetic career. But these convictions did not make Ezekiel a prophet. He had as yet no independent message from God, no sure perception of the issue of events, or the path which Israel must follow in order to reach the blessedness of the future. It was not till the fifth year of his captivity that the inward change took place which brought him into Jehovah’s counsel, and disclosed to him the outlines of all his future work, and endowed him with the courage to stand forth amongst his people as the spokesman of Jehovah. Like other great prophets whose personal experience is recorded, Ezekiel became conscious of his prophetic vocation through a vision of God. The form in which Jehovah first appeared to him is described with great minuteness of detail in the first chapter of his book. It would seem that in some hour of solitary meditation by the river Kebar his attention was attracted to a storm-cloud forming in the north and advancing toward him across the plain. The cloud may have been an actual phenomenon, the natural basis of the theophany which follows. Falling into a state of ecstasy, the prophet sees the cloud grow luminous with an unearthly splendour. From the midst of it there shines a brightness which he compares to the lustre of electron. Looking more closely, he discerns four living creatures, of strange composite form, -human in general appearance, but winged; and each having four heads combining the highest types of animal life-man, lion, ox, and eagle. These are afterwards identified with the cherubim of the Temple symbolism: { Ezekiel 10:20 } but some features of the conception may have been suggested by the composite animal figures of Babylonian art, with which the prophet must have been already familiar. The interior space is occupied by a hearth of glowing coals, from which lightning-flashes constantly dart to and fro between the cherubim. Beside each cherub is a wheel, formed apparently of two wheels intersecting each other at right angles. The appearance of the wheels is like "chrysolite," and their rims are filled with eyes, denoting the intelligence by which their motions are directed. The wheels and the cherubim together embody the spontaneous energy by which the throne of God is transported whither He wills; although there is no mechanical connection between them, they are represented as animated by a common spirit, directing all their motions in perfect harmony. Over the heads and outstretched wings of the cherubim is a rigid pavement or "firmament" like crystal; and above this a sapphire stone supporting the throne of Jehovah. The divine Being is seen in the likeness of a man; and around Him, as if to temper the fierceness of the light in which He dwells, is a radiance like that of the rainbow. It will be noticed that while Ezekiel’s imagination dwells on what we must consider the accessories of the vision-the fire, the cherubim, the wheels-he hardly dares to lift his eyes to the person of Jehovah Himself. The full meaning of what he is passing through only dawns on him when he realises that he is in the presence of the Almighty. Then he falls on his face, overpowered by the sense of his own insignificance. There is no reason to doubt that what is thus described represents an actual experience on the part of the prophet. It is not to be regarded merely as a conscious clothing of spiritual truths in symbolic imagery. The description of a vision is of course a conscious exercise of literary faculty; and in all such cases it must be difficult to distinguish what a prophet actually saw and heard in the moment of inspiration from the details which he was compelled to add in order to convey an intelligible picture to the minds of his readers. It is probable that in the case of Ezekiel the element of free invention has a larger range than in the less elaborate descriptions which other prophets give in their visions. But this does not detract from the force of the prophet’s own assertion that what be relates was based on a real and definite experience when in a state of prophetic ecstasy. This is expressed by the words "the hand of Jehovah was upon him" ( Ezekiel 1:3 )-a phrase which is invariably used throughout the book to denote the prophet’s peculiar mental condition when the communication of divine truth was accompanied by experiences of a visionary order. Moreover, the account given of the state in which this vision left him shows that his natural consciousness had been overpowered by the pressure of supersensible realities on his spirit. He tells us that he went "in bitterness, in the heat of his spirit, the hand of the Lord being heavy upon him; and came to the exiles at Tel-abib, and sat there seven days stupefied in their midst". { Ezekiel 3:14-15 } Now whatever be the ultimate nature of the prophetic vision, its significance for us would appear to lie in the untrammelled working of the prophet’s imagination under the influence of spiritual perceptions which are too profound to be expressed as abstract ideas. The prophet’s consciousness is not suspended, for he remembers his vision and reflects on its meaning afterwards; but his intercourse with the outer world through the senses is interrupted, so that his mind moves freely amongst images stored in his memory, and new combinations are formed which embody a truth not previously apprehended. The tableau of the vision is therefore always capable to some extent of a psychological explanation. The elements of which it is composed must have been already present in the mind of the prophet, and in so far as these can be traced to their sources we are enabled to understand their symbolic import in the novel combination in which they appear. But the real significance of the vision lies in the immediate impression left on the mind of the prophet by the divine realities which govern his life, and this is especially true of the vision of God Himself which accompanies the call to the prophetic office. Although no vision can express the whole of a prophet’s conception of God, yet it represents to the imagination certain fundamental aspects of the divine nature and of God’s relation to the world and to men; and through all his subsequent career the prophet will be influenced by the form in which he once beheld the great Being whose words come to him from time to time. To his later reflection the vision becomes a symbol of certain truths about God, although in the first instance the symbol was created for him by a mysterious operation of the divine Spirit in a process over which he had no control. In one respect Ezekiel’s inaugural vision seems to possess a greater importance for his theology than is the case with any other prophet. With the other prophets the vision is a momentary experience, of which the spiritual meaning passes into the thinking of the prophet, but which does not recur again in the visionary form. With Ezekiel, on the other hand, the vision becomes a fixed and permanent symbol of Jehovah, appearing again and again in precisely the same form as often as the reality of God’s presence is impressed on his mind. The essential question, then, with regard to Ezekiel’s vision is, What revelation of God or what ideas respecting God did it serve to impress on the mind of the prophet? It may help us to answer that question if we begin by considering certain affinities which it presents to the great vision which opened the ministry of Isaiah. It must be admitted that Ezekiel’s experience is much less intelligible as well as less impressive than Isaiah’s. In Isaiah’s delineation we recognise the presence of qualities which belong to genius of the highest order. The perfect balance of form and idea, the reticence which suggests without exhausting the significance of what is seen, the fine artistic sense which makes every touch in the picture contribute to the rendering of the emotion which fills the prophet’s soul, combine to make the sixth chapter of Isaiah one of the most sublime passages in literature. No sympathetic reader can fail to catch the impression which the passage is intended to convey of the awful majesty of the God of Israel, and the effect produced on a frail and sinful mortal ushered into that holy Presence. We are made to feel how inevitably such a vision gives birth to the prophetic impulse, and how both vision and impulse inform the mind of the seer with the clear and definite purpose which rules all his subsequent work. The point in which Ezekiel’s vision differs most strikingly from Isaiah’s is the almost entire suppression of his subjectivity. This is so complete that it becomes difficult to apprehend the meaning of the vision in relation to his thought and activity. Spiritual realities are so overlaid with symbolism that the narrative almost fails to reflect the mental state in which he was consecrated for the work of his life. Isaiah’s vision is a drama, Ezekiel’s is a spectacle; in the one religious truth is expressed in a series of significant actions and words, in the other it is embodied in forms and splendours that appeal only to the eye. One fact may be noted in illustration of the diversity between the two representations. The scenery of Isaiah’s vision is interpreted and spiritualised by the medium of language. The seraphs’ hymn of adoration strikes the note which is the central thought of the vision, and the exclamation which breaks from the prophet’s lips reveals the impact of that great truth on a human spirit. The whole scene is thus lifted out of the region of mere symbolism into that of pure religious ideas. Ezekiel’s, on the other hand, is like a song without words. His cherubim are speechless. While the rustling of their wings and the thunder of the revolving wheels break on his ear like the sound of mighty waters, no articulate voice bears home to the mind the inner meaning of what he beholds. Probably he himself felt no need of it. The pictorial character of his thinking appears in many features of his work: and it is not surprising to find that the import of the revelation is expressed mainly in visual images. Now these differences are in their own place very instructive, because they show how intimately the vision is related to the individuality of him who receives it, and how even in the most exalted moments of inspiration the mind displays the same tendencies which characterise its ordinary operations. Yet Ezekiel’s vision represents a spiritual experience not less real than Isaiah’s. His mental endowments are of a different order, of a lower order if you will, than those of Isaiah; but the essential fact that he too saw the glory of God and in that vision obtained the insight of the true prophet is not to be explained away by analysis of his literary talent or of the sources from which his images are derived. It is allowable to write worse Greek than Plato; and it is no disqualification for a Hebrew prophet to lack the grandeur of imagination and the mastery of style which are the notes of Isaiah’s genius. In spite of their obvious dissimilarities the two visions have enough in common to show that Ezekiel’s thoughts concerning God had been largely influenced by the study of Isaiah. Truths that had perhaps long been latent in his mind now emerge into clear consciousness, clothed in forms which bear the impress of the mind in which they were first conceived. The fundamental idea is the same in each vision: the absolute and universal sovereignty of God. "Mine eyes have seen the King, Jehovah of hosts." Jehovah appears in human form, seated on a throne and attended by ministering creatures which serve to show forth some part of His glory. In the one case they are seraphim, in the other cherubim: and the functions imposed on them by the structure of the vision are very diverse in the two cases. But the points in which they agree are more significant than those in which they differ. They are the agents through whom Jehovah exercises His sovereign authority, beings full of life and intelligence and moving in swift response to His will. Although free from earthly imperfection they cover themselves with their wings before His majesty, in token of the reverence which is due from the creature in presence of the Creator. For the rest they are symbolic figures embodying in themselves certain attributes of the Deity, or certain aspects of His kingship. Nor can Ezekiel any more than Isaiah think of Jehovah as the King apart from the emblems associated with the worship of His earthly sanctuary. The cherubim themselves are borrowed from the imagery of the Temple, although their forms are different from those which stood in the Holy of Holies. So again the altar, which was naturally suggested to Isaiah by the scene of his vision being laid in the Temple, appears in Ezekiel’s vision in the form of the hearth of glowing coals which is under the divine throne. It is true that the fire symbolises destructive might rather than purifying energy, {see Ezekiel 10:2 } but it can hardly be doubted that the origin of the symbol is the altar-hearth of the sanctuary and of Isaiah’s vision. It is as if the essence of the Temple and its worship were transferred to the sphere of heavenly realities where Jehovah’s glory is fully manifested. All this, therefore, is nothing more than the embodiment of the fundamental truth of the Old Testament religion-that Jehovah is the almighty King of heaven and earth, that He executes His sovereign purposes with irresistible power, and that it is the highest privilege of men on earth to render to Him the homage and adoration which the sight of His glory draws forth from heavenly beings. The idea of Jehovah’s kingship, however, is presented in the Old Testament under two aspects. On the one hand, it denotes the moral sovereignty of God over the people whom He had chosen as His own and to whom His will was continuously revealed as the guide of their national and social life. On the other hand, it denotes God’s absolute dominion over the forces of nature and the events of history, in virtue of which all things are the unconscious instruments of His purposes. These two truths can never be separated, although the emphasis is laid sometimes on the one and sometimes on the other. Thus in Isaiah’s vision the emphasis lies perhaps more on the doctrine of Jehovah’s kingship over Israel. It is true that He is at the same time represented as One whose glory is the "fulness of the whole earth," and who therefore manifests His power and presence in every part of His world-wide dominions. But the fact that Jehovah’s palace is the idealised Temple of Jerusalem suggests at once, what all the teaching of the prophet confirms, that the nation of Israel is the special sphere within which His kingly authority is to obtain practical recognition. While no man had a firmer grasp of the truth that God wields all natural forces and overrules the actions of men in carrying out His providential designs, yet the leading ideas of His ministry are those which spring from the thought of Jehovah’s presence in the midst of His people and the obligation that lies on Israel to recognise His sovereignty. He is, to use Isaiah’s own expression, the "Holy One of Israel." This aspect of the divine kingship is undoubtedly represented in the vision of Ezekiel. We have remarked that the imagery of the vision is to some extent moulded on the idea of the sanctuary as the seat of Jehovah’s government, and we shall find later on that the final resting-place of this emblem of His presence is a restored sanctuary in the land of Canaan. But the circumstances under which Ezekiel was called to be a prophet required that prominence should be given to the complementary truth that the kingship of Jehovah was independent of His special relation to Israel. For the present the tie between Jehovah and His land was dissolved. Israel had disowned her divine King, and was left to suffer the consequences of her disloyalty. Hence it is that the vision appears, not from the direction of Jerusalem, but "out of the north," in token that God has departed from His Temple and abandoned it to its enemies. In this way the vision granted to the exiled prophet on the plain of Babylonia embodied a truth opposed to the religious prejudices of his time, but reassuring to himself that the fall of Israel leaves the essential sovereignty of Jehovah untouched; that He still-lives and reigns, although His people are trodden underfoot by worshippers of other gods. But more than this, we can see that on the whole the tendency of Ezekiel’s vision, as distinguished from that of Isaiah, is to emphasise the universality of Jehovah’s relations to the world of nature and of mankind. His throne rests here on a sapphire stone, the symbol of heavenly purity, to signify that His true dwelling-place is above the firmament, in the heavens, which are equally near to every region of the earth. Moreover, it is mounted on a chariot, by which it is moved from place to place with a velocity which suggests ubiquity, and the chariot is borne by "living creatures" whose forms unite all that is symbolical of power and dignity in the living world. Further, the shape of the chariot, which is foursquare, and the disposition of the wheels and cherubim. which is such that there is no before or behind, but the same front presented to each of the four quarters of the globe, indicate that all parts of the universe are alike accessible to the presence of God. Finally, the wheels and the cherubim are covered with eyes, to denote that all things are open to the view of Him who sits on the throne. The attributes of God here symbolised are those which express His relations to created existence as a whole-omnipresence, omnipotence, omniscience. These ideas are obviously incapable of adequate representation by any sensuous image-they can only be suggested to the mind: and it is just the effort to suggest such transcendental attributes that imparts to the vision the character of obscurity which attaches to so many of its details. Another point of comparison between Isaiah and Ezekiel is suggested by the name which the latter constantly uses for the appearance which he sees, or rather perhaps for that part of it which represents the personal appearance of God. He calls it the "glory of Jehovah," or "glory of the God of Israel." The word for glory ( kabod ) is used in a variety of senses in the Old Testament. Etymologically it comes from a root expressing the idea of heaviness. When used, as here, concretely, it signifies that which is the outward manifestation of power or worth or dignity. In human affairs it may be used of a man’s wealth, or the pomp and circumstance of military array, or the splendour and pageantry of a royal court-those things which oppress the minds of common men with a sense of magnificence. In like manner, when applied to God, it denotes some reflection in the outer world of His majesty, something that at once reveals and conceals His essential Godhead. Now we remember that the second line of the seraphs’ hymn conveyed to Isaiah’s mind this thought, that "that which fills the whole earth is His glory." What is this "filling of the whole earth" in which the prophet sees the effulgence of the divine glory? Is his feeling akin to Wordsworth’s "sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean, and the living air, And the blue sky, and in the mind of man"? At least the words must surely mean that all through nature Isaiah recognised that which declares the glory of God, and therefore in some sense reveals Him. Although they do not teach a doctrine of the divine immanence, they contain all that is religiously valuable in that doctrine. In Ezekiel, however, we find nothing that looks in this direction. It is characteristic of his thoughts about God that the very word "glory" which Isaiah uses of something diffused through the earth is here employed to express the concentration of all divine qualities in a single image of dazzling splendour, but belonging to heaven rather than to earth. Glory is here equivalent to brightness, as in the ancient conception of the bright cloud which led the people through the desert and that which filled the Temple with overpowering light when Jehovah took possession of it. { 2 Chronicles 7:1-3 } In a striking passage of his last vision Ezekiel describes how this scene will be repeated when Jehovah returns to take up His abode amongst His people and the earth will be lighted up with His glory. { Ezekiel 43:2 } But meanwhile it may seem to us that earth is left poorer by the loss of that aspect of nature in which Isaiah discovered a revelation of the divine. Ezekiel is conscious that what he has seen is after all but an imperfect semblance of the essential glory of God on which no mortal eye can gaze. All that he describes is expressly said to be an "appearance" and a "likeness." When he comes to speak of the divine form in which the whole revelation culminates he can say no more than that it is the "appearance of the likeness of the glory of Jehovah." The prophet appears to realise his inability to penetrate behind the appearance to the reality which it shadows forth. The clearest vision of God which the mind of man can receive is an after-look like that which was vouchsafed to Moses when the divine presence had passed by. { Exodus 33:23 } So it was with Ezekiel. The true revelation that came to him was not in what he saw with his eyes in the moment of his initiation, but in the intuitive knowledge of God which from that hour he possessed, and which enabled him to interpret more fully than he could have done at the time the significance of his first memorable meeting with the God of Israel. What he retained in his waking hours was first of all a vivid sense of the reality of God’s being, and then a mental picture suggesting those attributes which lay at the foundation of his prophetic ministry. It is easy to see how this vision dominates all Ezekiel’s thinking about the divine nature. The God whom he saw was in the form of a man, and so the God of his conscience is a moral person to whom he fearlessly ascribes the parts and even the passions of humanity. He speaks through the prophet in the language of royal authority, as a king who will brook no rival in the affections of his people. As King of Israel He asserts His determination to reign over them with a mighty hand, and by mingled goodness and severity to break their stubborn heart and bend them to His purpose. There are perhaps other and more subtle affinities between the symbol of the vision and the prophet’s inner consciousness of God. Just as the vision gathers up all in nature that suggests divinity into one resplendent image, so it is also with the moral action of God as conceived by Ezekiel. His government of the world is self-centred; all the ends which He pursues in His providence lie within Himself. His dealings with the nations, and with Israel in particular, are dictated by regard for His own glory, or, as Ezekiel expresses it, by pity for His great name. "Not for your sake do I act, O house of Israel, but for My holy name, which ye have profaned among the heathen whither ye went". { Ezekiel 36:22 } The relations into which He enters with men are all subordinate to the supreme purpose of "sanctifying" Himself in the eyes of the world or manifesting Himself as He truly is. It is no doubt possible to exaggerate this feature of Ezekiel’s theology in a way that would be unjust to the prophet. After all, Jehovah’s desire to be known as He is implies a regard for His creatures which includes the ultimate intention to bless them. It is but an extreme expression in the form necessary for that time of the truth to which all the prophets bear witness, that the knowledge of God is the indispensable condition of true blessedness to men. Still, the difference is marked between the "not for your sake" of Ezekiel and the "human bands, the cords of love" of which Hosea speaks, the yearning and compassionate affection that binds Jehovah to His erring people. In another respect the symbolism of the vision may be taken as an emblem of the Hebrew conception of the universe. The Bible has no scientific theory of God’s relation to the world; but it is full of the practical conviction that all nature responds to His behests, that all occurrences are indications of His mind, the whole realm of nature and history being governed by one Will which works for moral ends. That conviction is as deeply rooted in the thinking of Ezekiel as in that of any other prophet, and, consciously or unconsciously, it is reflected in the structure of the merkaba , or heavenly chariot, which has no mechanical connection between its different parts, and yet is animated by one spirit and moves altogether at the impulse of Jehovah’s will. It will be seen that the general tendency of Ezekiel’s conception of God is what might be described in modern language as "transcendental." In this, however, the prophet does not stand alone, and the difference between him and earlier prophets is not so great as is sometimes represented. Indeed, the contrast between transcendent and immanent is hardly applicable in the Old Testament religion. If by transcendence it is meant that God is a being distinct from the world, not losing Himself in the life of nature, but ruling over it and controlling it as His instrument, then all the inspired writers of the Old Testament are transcendentalists. But this does not mean that God is separated from the human spirit by a dead, mechanical universe which owes nothing to its Creator but its initial impulse and its governing laws. The idea that a world could come between man and God is one that would never have occurred to a prophet. Just because God is above the world He can reveal Himself directly to the spirit of man, speaking to His servants face to face as a man speaketh to his friend. But frequently in the prophets the thought is expressed that Jehovah is "far off" or "comes from far" in the crises of His people’s history. "Am I a God at hand, saith Jehovah, and not a God afar off?" is Jeremiah’s question to the false prophets of his day; and the answer is, "Do not I fill heaven and earth? saith Jehovah." On this subject we may quote the suggestive remarks of a recent commentator on Isaiah: "The local deities, the gods of the tribal religions, are near; Jehovah is far, but at the same time everywhere present. The remoteness of Jehovah in space represented to the prophets better than our transcendental abstractions Jehovah’s absolute ascendency. This ‘far off’ is spoken with enthusiasm. Everywhere and nowhere, Jehovah comes when His hour is come." That is the idea of Ezekiel’s vision. God comes to him "from far," but He comes very near. Our difficulty may be to realise the nearness of God. Scientific discovery has so enlarged our view of the material universe that we feel the need of every consideration that can bring home to us a sense of the divine condescension and interest in man’s earthly history and his spiritual welfare. But the difficulty which beset the ordinary Israelite even so late as the Exile was as nearly as possible the opposite of ours. His temptation was to think of God as only a God "at hand," a local deity, whose range of influence was limited to a particular spot, and whose power was measured by the fortunes of His own people. Above all things he needed to learn that God was "afar off," filling heaven and earth, that His power was exerted everywhere, and that there was no place where either a man could hide himself from God or God was hidden from man. When we bear in mind these circumstances we can see how needful was the revelation of the divine omnipresence as a step towards the perfect knowledge of God which comes to us through Jesus Christ. 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The heavens were opened, and I saw visions of God. Ezekiel 1:1-3 God's care of His Church W. Green. hill, M. A. 1. God is not tied to places. He can in a dungeon, in a prison, in a Babylon, let down His Spirit into the heart of any servant of His, and raise him to a prophetical height. 2. No place is so wicked but God can raise up instruments to do Him and the Church service there. 3. See here a door open for the enlargement of the Church, a type of God's goodness toward the Gentiles. 4. The godly are wrapped up in the same calamity with the wicked. Ezekiel is among the captives. 5. The godly are mingled in this world with the wicked and profane. 6. God hath a special care of His Church and people, when they are in the lowest and worst condition. They shall have a prophet, though in Babylon. 7. Take heed of judging the condition of men by their outward afflictions. Those that are in great affliction may be greatly beloved, when those who are in great prosperity may be greatly hated. 8. The wicked fare the better for the godly. ( W. Green. hill, M. A. ) Visions of God Archbishop Magee. Observe the nature of the prophet's preparation for his work. It was not an outward call; it was not a visible stamp of authority or office given to him that men might see — he had that as priest before he was called to be a prophet; but it was that secret vision of God, it was that unseen speech of his soul with the Spirit of his God and of the Spirit of God with his soul that he could never demonstrate or prove to other men. That for them might be a dream of dreams, a visionary record of what never happened; but for Him from that hour it was the most real of all realities — a living voice through all his life, that shaped and coloured it long after, and that drove him forth amongst his fellow men, now to speak to them, as he tells us, in the bitterness of his spirit, and now under the burden of the Lord to sit down astonished and silent with them in their sorrow; but that made him a new, a different man for the rest of his life — from the moment that he saw and heard those visions of God and the voice of God within them. This was the secret preparation of the prophet for the prophet's work, and this is just that hidden preparation for God's work amongst men which our Church distinctly recognises the necessity of in all those who seek her ministry, while she as distinctly recognises the need for the outward and visible call. The outward call does not do away with the need of the inward voice and calling, nor does the inward voice and preparation supersede the need of the outward call and mission. It was not so in Ezekiel's case. The one joined itself on to and grew out of the other. When Ezekiel the priest was called by this hidden and overmastering voice of God, when he was called to do a special prophet's work, it was not an unknown God whose glory he was bid to see; it was the God of his fathers, the God who had formed and organised the Jewish Church and the Jewish priesthood of which Ezekiel was a member. And the voice which bid him go was not to him an unknown voice; it was a voice that had led his ancestors through the wilderness, that had spoken to them God's law from Sinai, and the very visions of glory that he beheld weaved themselves out of and grew, as it were, out of the priest's memory of the worship of the temple. The inward call sprang out of, joined itself to, rose naturally, and all the more forcibly out of the outward position and the outward calling of the man. And so is it in all settled and orderly churches. Yes; this is the true preparation and the true mission of him who would be a prophet, a speaker for God amongst the sons of men. He must be, if he is to be a successful prophet for God, a man who has seen God for himself; he must be a man who has had that vision of God that none can see but each man for himself. There are visions of God that all men may have, and may have in common together. There are visions, for instance, which we may speak of as the reflective visions of God — visions of God in the glories of Nature; visions of God in the marvels of history and of Providence; visions of God in the revelation of His Word; visions of God in the worship and sacraments of the sanctuary; but there is one vision more, one hour of vision which should come to each man, if it were but once in his life, and woe to him who claims to be a prophet for God who has not seen that vision and passed through that hour when, the man lifting himself or lifted up above the low, and mean, and poor surroundings of the daily world in which he lives, with its strife, with its sorrows, with its cares, with its business, with its seductions, and rising high above these to the very heavens where the Lord dwells, sees God for himself, hears God's voice speaking to him as His, and claiming him for His, and gives himself in answering offer, and gives himself to God and says, "O Lord, here am I; send me to do Thy work amongst men: make of me Thine instrument and Thy servant, and give me the great glory of serving Thee, and telling Thy words in the ears of Thy people." The mission of the national Church is not first and before all things to be popular. It is first and before all things to be faithful to speak the living Word of the living God, as she learned it in her visions of God. Men seem to forget this great truth nowadays, and men seem with a faithless and an anxious timidity only eager to make the Church popular, and to make her popular with the masses, and many are the counsellors and various the advice that the Church is enjoying at this moment as to how she shall make herself popular and successful. Again, there are those who would have us trust to the attractiveness of our sanctuaries and the beauty of our worship, and who tell us we shall win the masses and the people back to our deserted churches, if only we will have bright and hearty services and beautiful aesthetic churches, and all that is charming and attractive to win the senses of the multitude. You are beginning at the wrong end when you strive to win the masses to God with attractive services. Make men feel their need of the services; make men understand that when they come to the house of God they come there that they may see visions of God, see the glory of the Lord, hear His voice, learn His will, offer Him their homage and their respect; make men thus feel their need of the worship of the sanctuary, and they will come whether the sanctuary be beautiful or not, and if they come for the beauty of the sanctuary, they are degrading it by an unreal worship, unless they come for the glory of Him whom they should seek to meet there. What the Church needs for her work now is what she has always needed — men whose hearts are filled with visions of the living God, and with a firm faith in this — that He has given them a work to do, a message to speak amongst their fellow men, and the thought of that burns as a very fire in their bones, and they cannot keep back from speaking God's message and God's word of life amongst their suffering fellow citizens and fellow countrymen. Their hearts are moved by the thought that they have to go out amongst "them of their captivity," though they feel it to be a rebellious house. They have to go out to people tied and bound in the chains of their sins, as they lie without the limits of the kingdom of Christ. ( Archbishop Magee. ) Visions of God D. G. Watt, M. A. 1. Thoughts of heaven must receive their character from views of God. If we could see into heaven and did not see signs of God there, we should remain in spiritual darkness. We must pass into the house to perceive the householder. All beliefs of our interest in the heavens will be blighted unless they are steps on our way to know we have a living, almighty, perfect Friend. 2. All true views of God are given by God. He alone opens the inward eyes and presents the aspects He wants to reveal. He may open them through some outward impulse, or by action on the heart, but in either case the ripple of sensational life is hushed by the flow of a grander life, and the reasoning faculty stands still, waiting to know what it shall receive. Then, as the light air comes to a hanging leaf and stirs it, as a father's love and wisdom come to an erring child and prompt to confession, so the subject of visions of God knows that God has affected him — that God alone could accomplish that which has happened to him. 3. Visions of God require a conscious apprehension by men. Men can look upwards or downwards, outward or inward; but they may shut their eyes, So they decide whether they will see the things of God or not — whether they will accept the fuller manifestations of God or not. 4. Various aspects of God are presented. Wonderful in number and variety are the views which God has provided for willing hearts. "They are new every morning." ( D. G. Watt, M. A. ) Visions of God G. T. Newton. Seasons of illumination are granted to men; moments of intellectual or spiritual insight in which they obtain deeper knowledge of the mysteries of life, than in years of laboured activities. Life is conditioned by depth more than by length of days. The current of history may be changed in a day, the geography of a continent is determined by the achievements of one day. "God works in moments," and when the heavens are opened and visions of God are granted to men, the day becomes a creative epoch, from which they date their redemption. The momentum of that day will not be exhausted for generations. That one day of spiritual illumination has lighted up the dark passages of centuries, and the glory of the vision has dispersed forever the gloom of the captivity. The vision by Chebar is not the solitary experience of Ezekiel. God makes Midian the training ground of Israel's emancipator, and the hills of Bethlehem for Israel's greatest king, and Jesus lived in Nazareth. The minimum of opportunity yields the maximum of results. Men have visions of God in coal mines as well as in cathedrals. The prophet in exile makes the disadvantages of his position tributary to his highest successes. "The heavens were opened, and I saw visions of God." Visions of God are only possible when the heavens are opened. Heaven is the source of all illumination, more revelations are given to this world than discoveries made in it. Stars and suns are set aside, that the prophet may see God. It is a moment never to be forgotten when God appears in unveiled splendour. It becomes imperative at times that our faith be established by visions of God. Crises in our personal history have called for special revelations. Such was the captivity to Israel. We need the vision in captivity more than in our native land, with its temples and its priests. Israel thought that God had forsaken them; the vision proved that they had forsaken God. The way of communication between heaven and earth was still open. The hope of the race lies in the unbroken connection between heaven and earth, and the opening heavens in times of great peril proclaim that God lives and loves. Chebar has become a river of life, and the exile the gate of heaven. ( G. T. Newton. ) Visions of God T. Madge. To impart to man some degree of religious sensibility, it seems only necessary to lead him to a consideration of himself. Teach him to examine his own nature, to look a little into the wonderful mechanism which is going on in his own breast, and there will be found one of the most effectual means of awakening him to a real sense of the true character of his existence, and of the high and exalted relations which that existence sustains. Next, from the consideration of himself, let him turn to the consideration of the wonderful works existing out of himself. Let him look around on the green earth, with all its diversities of hill and dale, and wood and water, and sunshine and shade; and then from the plains below, let him look up to the canopy above, bright with stars and burning with suns, — and there will be seen visions of God, visions of power, wisdom, and goodness transcending his utmost powers to measure and fathom. By consciousness and observation we know how different a being a man generally is from what, considering his nature and destiny, we might reasonably expect him to be. Look at him, pursuing with passionate interest today what tomorrow will have passed into utter oblivion; now entering into contests where victory will bring no honour, and then striving after possessions whose acquirement will confer no happiness. View man in this situation and under these circumstances, and then remember that this is a being whose days upon earth are rapidly coming to an end; that he is born for eternity, for which he is here to prepare himself; and that that preparation, though embracing the interests of futurity, is also most conducive to the best enjoyment of the present, — and nothing can account for the course of conduct which he so often pursues, but that moral insensibility and stupor into which his connection with the world imperceptibly betrays him. In the first and early period of our existence, it is our nature to be governed chiefly by sensible impressions. Our thoughts, our wishes, our enjoyments, all lie within a narrow boundary. As we advance in years, our views extend, our hopes are expanded, our expectations are enlarged. We think more of what shall be and of what may be. Our happiness is more bound up with internal feelings, apprehensions, hopes, and anticipations. Hence arises one of the great advantages attending the good, that in their minds the thoughts and feelings connected with the future must necessarily be of a far brighter and happier description than those which are experienced by persons of an opposite character. It is, however, scarcely possible at the present moment for the best of our race to regard the course of human affairs without observing much to trouble and perplex them. Often will the spirit of the thoughtful and humane faint within him at the recollection of the magnitude and extent of the distresses and afflictions that have their residence on earth. For a moment he may feel as if his faith and piety were giving way; but deeper reflection comes to his aid, and restores him to confidence and hope. Visions of God rise up before his mind, and in those visions he sees the hand of Omnipotence stretched out over the angry and tempestuous waves of mortality, and bidding them into stillness and peace. In spite, then, of the difficulties by which we are surrounded, and notwithstanding the distressing occurrences that present themselves from day to day, the Christian believer will not let go his conviction that all is under the benignant care of a wise and merciful Providence, and will eventually be made to terminate in the establishment of truth and righteousness. He pretends not to dive into the depths of the Divine counsels. Knowing how absurd it would be to expect that he, who is but of yesterday, should be able to interpret the plans and proceedings of Him whose goings forth have been from of old, even from everlasting to everlasting, he submits in reverential silence to what appears most inscrutable and mysterious, believing and trusting that, as the government of human affairs is in the hands of the same Being who first made man a living soul and breathed into him the breath of life, it cannot but tend to a blessed and happy consummation. The more he reflects on all this, the more satisfied does he feel that the Author of his existence cannot be indifferent to the workmanship of His own hands, to the offspring of His own benevolence, and that whatever appearances there are which seem to imply the contrary, are only appearances, and melt away at the touchstone of examination, like midnight vapours at the approach of day. In the midst of our labours and duties, harassed perhaps by care, wearied with trouble, trembling with apprehension, our safety, our strength, our consolation will be best sought and obtained in those retirements of the soul when the veil is removed, and our eyes are opened to see visions of God. ( T. Madge. ) Visions of God W. F. Adeney, M. A. I. THY SEER OF THE VISIONS. 1. A priest. Of all men, they who minister to others in spiritual things need first to have their own visions of God. A spiritually-blind priest can only give dead, formal, perfunctory service. 2. A prophet. The prophet must first be a seer. No one can speak for God who has not first heard the voice of God or seen the glory of His truth. II. THE TIME OF THE VISIONS. Early maturity — thirty years old. 1. After years of preparation. 2. Before a life of work. III. THE CIRCUMSTANCES OF THE VISIONS. 1. Ezekiel was among the captives.(1) Banished from his native land; but not from God.(2) Surrounded by sorrowful men among the captives. Atmosphere depressing. Yet light of heaven broke through it.(3) Himself a captive. Trouble revealed the need of God, and invited His gracious help. 2. Ezekiel was by the river Chebar. In a quiet scene of nature. God is in the broad earth as surely as in any temple. IV. THE SOURCE OF THE VISIONS. 1. From heaven. Then the prophet must look up. There is a spiritual astronomy which claims our study as much as the facts of man and earth. 2. Through the opening of heaven. God must reveal Himself. Revelation is the rolling back of the curtain, opening the gates of the unseen. V. THE NATURE OF THE VISIONS. Seeing some rays of the Divine glory, some fringe of the robe of the Almighty. This is the highest of all visions. We can see it in the human countenance of Jesus. ( W. F. Adeney, M. A. ) Vision and duty J. E. Roberts, M. A. (with Isaiah 6:1 and Acts 26:19 ): — These three incidents to which our texts refer have some significant characteristics. In the case of each man, this vision of God was his call to the prophetic or apostolic office, not to a short season of special service. Moreover, each is related with the purpose of justifying the speaker's conduct. The position of this vision in Isaiah's book is very significant. He has begun to prophesy and had spoken many things in the hearing of the people. They would not heed him but bade him be silent. He tells the story of his call, and says to them and to himself, "I must speak. I am not my own master. I have seen the Lord of hosts, and He said, 'Go.' I cannot get behind or away from that vision." Very similar are the circumstances under which the prophet Ezekiel tells his story. It is quite obvious, from the opening chapters of his book, that he shrank from the task of preaching to the exiles. But he could not help himself. Whether they hear or whether they forbear, speak he must, for he too has been told by God to go. So he relates what he saw when God appeared to him, and that must silence every qualm and query. Paul, too, is on his defence. Worldly people who recognise his genius, but pity his apparent sacrifice, and enemies who are conscience-stricken by his words are trying to silence that eloquent tongue. But he meets all their threats and entreaties with the unanswerable argument, "The risen Lord appeared to me. I had a vision, and I dare not be disobedient to that." I. THE IMPERATIVE CONSTRAINT OF A VISION OF GOD. We are all familiar with the fact that every life of successful achievement must be the result of concentration. The natural tendency is for the elements of our life to fly off at a tangent, and there must be some centripetal force which will keep them circling round the centre if any work is going to be done. We need to come under the unifying influence of a dominant purpose which shall weld the elements into a homogeneous whole; otherwise there will be discord and dissension. No man can build up a colossal business, or become a successful artist, or secure lasting fame in literature, who does not feel the spell of this purpose and walk under its constraint. Now, the most powerful constraint which can fall upon any man is that due to a vision of God. By that I do not mean just a belief in the existence of a Divine Being. A man may believe so far and be practically unaffected by his belief. It was something very far removed from a mere intellectual assent which transformed the lives of Isaiah, Ezekiel, and Paul. The attempts to describe what each saw vary immensely, and show wide differences of literary ability. No one would put Isaiah's majestic chapter and Ezekiel's rather involved and labouring effort upon the same plane of literary merit. But Isaiah and Ezekiel and Paul are all attempting to describe a very real vision. Each knew that God had come into his life. For note the similarity of the immediate effects. Isaiah felt the whole building to tremble and the air seemed filled with the hissing steam which is emitted when fire and water mingle. He could only cry out in terror, "Woe is me." Ezekiel fell upon his face before the appearance of the glory of the Lord, and then went away and sat amongst the captives for seven days dazed and astonished. Paul was stunned, blinded, smitten to the ground, and was led helpless into Damascus. And the ultimate consequences were similar also. And each man explains his conduct by declaring that he is under the imperative constraint of the vision of God. He dare not be disobedient to that. Nothing but death can break its spell. The vision of God will constrain us very powerfully! It will brook no disobedience. It will be more imperious than the dictates of prudence and of propriety. It will explain all our enthusiasm which the man who has never seen God cannot understand. There is no other influence which is powerful enough to oppose the disintegrating force of self-love and self-will within us, and to unite our hearts in the service of a true religion. Mere intellectual assent to dogmas about a divinity will not constrain us to forsake sin. Ceremonials and forms of worship cannot redeem us from callousness in worship and in conduct. The forces within us smite such barriers aside or leap over them at once. How noteworthy it is that in these three cases the ritual of the Jewish religion in which they had been trained is forgotten! There is no priest in the temple in which Isaiah stands, and no sacrifice is offered. Ezekiel the priest sees the glory of God as he sits in the plains by Babylon's river. Saul, the punctilious and phylacteried Pharisee, meets Jesus face to face on the lonely road near Damascus. For years each man had been familiar with the most suggestive ritual which the world ever possessed, and it had only touched the surface: it had only succeeded in making them moral. It was the vision of God which revolutionised their life, making their nature reel to its foundations and turning the river of their energy into another channel. All devoted lives have been inspired by a vision of God, and not by the sight of a temple; by appropriation of the sacrificial offering, and not by kneeling before an altar. We shall only be blacklegs or hangers on, men called in to fill an emergency, if we depend for our inspiration upon anything less than a vivid personal experience of God. But is it possible for us to have a vision of God? According to the teaching of Jesus Christ, it is. "Blessed are the pure in heart, for they shall see God." "He that hath seen Me, hath seen the Father." It is possible for us to have an encounter with the Divine Person; to feel the contact between His Spirit and ours; to stand amidst a busy world and to be oblivious to all, whilst we gaze with entranced souls upon the flashing glory of God. But this is not to be a solitary experience casting a spell over succeeding years. Verily the time when the Lord of Glory first came to our side will be the epoch from which we reckon time. But if we see God in the face of Jesus Christ, He is with us always, even unto the end. Am I wrong in interpreting the emotions which sometimes surge in our hearts as a kind of envy of those men who received such a call to the ministry as came to these three servants of God? We urge ourselves on with a whip into which the cords of duty, of necessity, of reward, are lashed; but it is painful progress. We wish that our rapt eyes might see the Lord upon a throne high and lifted up, or a flaming glory borne by wheels full of eyes, or that some blinding light from heaven might enfold us in its passionate embrace. Is it not blessedly possible for us to have such a vision of God as never gladdened the eyes of Isaiah or Ezekiel? There is one significant difference between the apology of Paul and that of the earlier prophets. They are seeking partly to satisfy their own hearts and quiet the storm within; they fell back upon their vision as the justification to themselves. Paul has no misgivings within to hush! Why not? Because the vision of God is for him constant. It cannot fade as did that given to Isaiah! The Christian man lives in the Divine presence. There is no necessity for us to travel back along the road to some sacred spot marked by its altar. The place where we are standing now may be the place of vision. And we have to practise the presence of God! II. THE CONTENTS OF OUR VISION OF GOD DETERMINE THE LIMITATION OF OUR WORK. Isaiah sees God exalted upon a throne, with sweeping robes filling the temple, before whom the cherubim veil their faces and the choirs of heaven chant "Holy," and the smitten prophet cries, "I am unclean." This is a vision of God as exalted in righteousness. It is the moral supremacy of Jehovah over against the sin of Israel which fills the vision of Isaiah. It is different with the vision granted to Ezekiel. He gazes upon a blazing glory, which is supported by the cherubim, and which moves throughout the world with the swiftness of lightning upon the wheels full of eyes. Obviously this is God as sovereign in nature and history; this is God as omnipresent and omnipotent, governing the councils of the nations and ruling over all. I do not mean that Isaiah and Ezekiel saw only this. Isaiah knew of God's omnipotence, for "the whole earth is full of His glory." Ezekiel understood God's moral supremacy; but the over, powering conception of God of the two visions is different. Now see what a connection there is between the dominant idea of God in the vision, and the work which each man has to do. Isaiah is sent to a people living securely in Jerusalem, but sunk into great sin. He has to exalt the Holy One of Israel over against the impurity of the nation's life. Ezekiel is a prophet sent to a later generation, a mere handful of exiles who have been led away from despoiled Jerusalem by the armies of the mighty king of Babylon. Sitting by the river Chebar, the harps hung on the willows in a strange land, it seems as if Jehovah is not able to help them. Then Ezekiel comes to exalt the Omnipotent King in place of the boasting, hustling strength of Nebuchadnezzar. Now turn to the vision given to Paul, and consider its meaning and contents in the light of his writings and work. He saw God revealed in Jesus Christ. That meant the God whom Isaiah saw, a God exalted in righteousness, whose holiness convicted the self-righteous Pharisee as the chief of sinners, and made him preach, "All have sinned and come short of the glory of God." That meant also the God whom Ezekiel saw, a God who is supreme above all the machinations of men and the swift vicissitudes of human experience, so that it is a part of his work to tell men that "all things work together for good to them that love God," and therefore to "rejoice in the Lord alway." But it meant also another aspect of God of which Isaiah and Ezekiel had only faint knowledge, namely, as the Father of men, who so loved the world as to send His Son to be the propitiation for all sin, and was calling all men everywhere to enjoy His salvation and to be reconciled to Him in Jesus Christ. And therefore Paul can be sent not to the few people of one nation to meet their special needs, but to all nations, to preach a Gospel which satisfied the universal and unchanging needs of the whole human race. So do the contents of our vision of God set the limits to our work. Our service in the world is determined by our knowledge of God. That is abundantly illustrated on the wide field of history. Any monk in mediaeval England could repeat a paternoster, but it needed a man whose heart was illumined by personal intercourse with the Father to translate the Bible for the people. The last century was satisfied with a most rigid and mechanical conception of God; and it was marked by a national life as meagre in its religious attainments as it was poverty-stricken in its religious ideals. It was only when men like Wesley and Carey, who had brooded over the Word of God and had become filled with His Spirit, delivered their message, that the Church was roused from its lethargy and began to save men at home and abroad. Herbert Spencer can write learnedly about the first principles of philosophical study; but he has no message to the sinful, because God is to him the unknowable, and that vision of God makes him powerless to serve. Matthew Arnold may compose clever essays which render a service within certain narrow limits, but he cannot preach to the mass of men, because his vision of God as only a power not ourselves which makes for righteousness is too dim to touch the heart of man. Huxley and Mill can tell people a great deal about the life history of a lobster or the laws of logic, but ask them to come to the bedside of a dying man or to comfort a sorrowing heart, and they are dumb, and must give place to the humble saint who has looked into the eyes of the Risen Christ. And so in all our work, its limitations are determined by the contents of our vision of God. A man who has never seen a holy God will not care much about holiness. Why is a man content to amass a fortune by a policy of greed and grab, though he leave the world worse than he found it? Because he has never been into a holy place and seen God giving up in love! And the other part of the truth is that the Christian's vision of God is the only satisfying one. It is no disparagement of the work of Isaiah and Ezekiel to point out that it was limited. This was the necessary result of the imperfection of all pre-Christian knowledge of God. The jewel has many facets; and one man gazed upon one flashing surface, and another in different circumstances upon a second. But Paul saw God in Christ, who is the express image of His person; and we all may see the glory, the glory as of the only begotten of the Father. This does not lift the veil from the secret nature of God. Nothing is more magnificent in these visions than their reverent reticence. No one can see God; only the appearance of His glory. But we see all that glory in Jesus Christ. Failure to interpret God through Jesus Christ only has always spelled disaster. The vision of God in Jesus Christ crucified and risen again is the only vision which can satisfy all the needs of our own heart and fit us to render permanent service to men in all circumstances. And this is the vision of God upon which we may gaze today. We shall not stand in any smoke-filled temple and gaze upon a throne high and lifted up. We shall not watch the whirling wheels full of eyes which carry the burning glory. But we may see Jesus. He is no dim, fading figure upon time's canvas. He stands before us a living Person, clear cut against the horizon of eternity. We know the life He lived, the death He died, and that He rose from the dead. The supreme business of every man in this life is to see God in Jesus Christ himself, and then to help others to have the vision. Deep down in the heart of every man is the longing which cries with the badgered patriarch, "Oh that I knew where I might find Him, that I might come even to His seat!" "I am the Way, the Truth, and the Life. No man cometh unto the Father but by Me!" "It is the voice of Jesus that I hear." Jesus brings us to our Father, and puts our hand in His strong grasp. ( J. E. Roberts, M. A. ) The added sense A. J. Southouse. "I had visions of God." So said Ezekiel. He was selected from a crowd that he might have them, and he had them. There is something that is arbitrary in God's selection of a prophet; so that the man is, as Paul said, apprehended, and cannot choose but hear. There are also qualities in the man that cause him to be chosen. He will be a man of sense. He will be a man of intellectual power, for a prophet must not be a fool; and of moral power, one in whose heart are certain abiding convictions. But chiefly he will have the spiritual sense, the seeing eye. The soul has senses as the body has,

1:1-14 It is a mercy to have the word of God brought to us, and a duty to attend to it diligently, when we are in affliction. The voice of God came in the fulness of light and power, by the Holy Spirit. These visions seem to have been sent to possess the prophet's mind with great and high thoughts of God. To strike terror upon sinners. To speak comfort to those that feared God, and humbled themselves. In ver. 4-14, is the first part of the vision, which represents God as attended and served by a vast company of angels, who are all his messengers, his ministers, doing his commandments. This vision would impress the mind with solemn awe and fear of the Divine displeasure, yet raise expectations of blessings. The fire is surrounded with a glory. Though we cannot by searching find out God to perfection, yet we see the brightness round about it. The likeness of the living creatures came out of the midst of the fire; angels derive their being and power from God. They have the understanding of a man, and far more. A lion excels in strength and boldness. An ox excels in diligence and patience, and unwearied discharge of the work he has to do. An eagle excels in quickness and piercing sight, and in soaring high; and the angels, who excel man in all these respects, put on these appearances. The angels have wings; and whatever business God sends them upon, they lose no time. They stood straight, and firm, and steady. They had not only wings for motion, but hands for action. Many persons are quick, who are not active; they hurry about, but do nothing to purpose; they have wings, but no hands. But wherever the angels' wings carried them, they carried hands with them, to be doing what duty required. Whatever service they went about, they went every one straight forward. When we go straight, we go forward; when we serve God with one heart, we perform work. They turned not when they went. They made no mistakes; and their work needed not to be gone over again. They turned not from their business to trifle with any thing. They went whithersoever the Spirit of God would have them go. The prophet saw these living creatures by their own light, for their appearance was like burning coals of fire; they are seraphim, or burners; denoting the ardour of their love to God, and fervent zeal in his service. We may learn profitable lessons from subjects we cannot fully enter into or understand. But let us attend to the things which relate to our peace and duty, and leave secret things to the Lord, to whom alone they belong. 1:15-25 Providence, represented by the wheels, produces changes. Sometimes one spoke of the wheel is uppermost, sometimes another; but the motion of the wheel on its own axletree is regular and steady. We need not despond in adversity; the wheels are turning round and will raise us in due time, while those who presume in prosperity know not how soon they may be cast down. The wheel is near the living creatures; the angels are employed as ministers of God's providence. The spirit of the living creatures was in the wheels; the same wisdom, power, and holiness of God, that guide and govern the angels, by them order all events in this lower world. The wheel had four faces, denoting that the providence of God exerts itself in all parts. Look every way upon the wheel of providence, it has a face toward you. Their appearance and work were as a wheel in the middle of a wheel. The disposals of Providence seem to us dark, perplexed, and unaccountable, yet are all wisely ordered for the best. The motion of these wheels was steady, regular, and constant. They went as the Spirit directed, therefore returned not. We should not have to undo that by repentance which we have done amiss, if we followed the guidance of the Spirit. The rings, or rims of the wheels were so vast, that when put in motion the prophet was afraid to look upon them. The consideration of the height and depth of God's counsel should awe us. They were full of eyes round about. The motions of Providence are all directed by infinite Wisdom. All events are determined by the eyes of the Lord, which are in every place beholding the evil and the good; for there is no such thing as chance or fortune. The firmament above was a crystal, glorious, but terribly so. That which we take to be a dark cloud, is to God clear as crystal, through which he looks upon all the inhabitants of the earth. When the angels had roused a careless world, they let down their wings, that God's voice might be plainly heard. The voice of Providence is to open men's ears to the voice of the word. Sounds on earth should awaken our attention to the voice from heaven; for how shall we escape, if we turn away from Him that speaks from thence. 1:26-28 The eternal Son, the second Person in the Trinity, who afterwards took the human nature, is here denoted. The first thing observed was a throne. It is a throne of glory, a throne of grace, a throne of triumph, a throne of government, a throne of judgment. It is good news to men, that the throne above the firmament is filled with One who appears, even there, in the likeness of a man. The throne is surrounded with a rainbow, the well-known emblem of the covenant, representing God's mercy and covenanted love to his people. The fire of God's wrath was breaking out against Jerusalem, but bounds should be set to it; he would look upon the bow, and remember the covenant. All the prophet saw was only to prepare him for what he was to hear. When he fell on his face, he heard the voice of One that spake. God delights to teach the humble. Let sinners, then, humble themselves before him. And let believers think upon his glory, that they may be gradually changed into his image by the Spirit of the Lord.