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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 1:4–14. His four-level outline is real structure in the source text, so it is rendered as structure.
The visions of God which Ezekiel here saw were very glorious, and had more particulars than those which other prophets saw. It is the scope and intention of these vision, 1. To possess the prophet's mind with very great, and high, and honourable thoughts of that God by whom he was commissioned and for whom he was employed. It is the likeness of the glory of the Lord that he sees (Eze 1:28), and hence he may infer that it is his honour to serve him, for he is one whom angels serve. He may serve him with safety, for he has power sufficient to bear him out in his work. It is at his peril to draw back from his service, for he has power to pursue him, as he did Jonah. So great a God as this must be served with reverence and godly fear; and with assurance may Ezekiel foretel what this God will do, for he is able to make his words good. 2. To strike a terror upon the sinners who remained in Zion, and those who had already come to Babylon, who were secure, and bade defiance to the threatenings of Jerusalem's ruin, as we have found in Jeremiah's prophecy, and shall find in this, many did. "Let those who said, We shall have peace though we go on, know that our God is a consuming fire, whom they cannot stand before." That this vision had a reference to the destruction of Jerusalem seems plain from Jer 43:3, where he says that it was the vision which he saw when he came to destroy the city, that is, to prophesy the destruction of it. 3. To speak comfort to those that feared God, and trembled at his word, and humbled themselves under his mighty hand. "Let them know that, though they are captives in Babylon, yet they have God nigh unto them; though they have not the place of the sanctuary to be their glorious high throne, they have the God of the sanctuary." Dr. Lightfoot observes, "Now that the church is to be planted for a long time in another country, the Lord shows a glory in the midst of them, as he had done at their first constituting into a church in the wilderness; and out of a cloud and fire, as he had done there, he showed himself; and from between living creatures, as from between the cherubim, he gives his oracles." This put an honour upon them, by which they might value themselves when the Chaldeans insulted over them, and this might encourage their hopes of deliverance in due time.
Now, to answer these ends, we have in these verses the first part of the vision, which represents God as attended and served by an innumerable company of angels, who are all his messengers, his ministers, doing his commandments and hearkening to the voice of his word. This denotes his grandeur, as it magnifies an earthly prince to have a splendid retinue and numerous armies at his command, which engages his allies to trust him and his enemies to fear him.
I.The introduction to this vision of the angels is very magnificent and awakening, Eze 1:4.
The prophet, observing the heavens to open, looked, looked up (as it was time), to see what discoveries God would make to him. Note, When the heavens are opened it concerns us to have our eyes open. To clear the way, behold, a whirlwind came out of the north, which would drive away the interposing mists of this lower region. Fair weather comes out of the north, and thence the wind comes that drives away rain. God can by a whirlwind clear the sky and air, and produce that serenity of mind which is necessary to our communion with Heaven. Yet this whirlwind was attended with a great cloud. When we think that the clouds which arise from this earth are dispelled and we can see beyond them, yet still there is a cloud which heavenly things are wrapped in, a cloud from above, so that we cannot order our speech concerning them by reason of darkness. Christ here descended, as he ascended, in a cloud. Some by this whirlwind and cloud understand the Chaldean army coming out of the north against the land of Judah, bearing down all before them as a tempest; and so it agrees with that which was signified by one of the first of Jeremiah's visions (Jer 1:14, Out of the north an evil shall break forth); but I take it here as an introduction rather to the vision than to the sermons. This whirlwind came to Ezekiel (as that to Elijah, Kg1 19:11), to prepare the way of the Lord, and to demand attention. He that has eyes, that has ears, let him see, let him hear.
II.The vision itself.
A great cloud was the vehicle of this vision, in which it was conveyed to the prophet; for God's pavilion in which he rests, his chariot in which he rides, is darkness and thick clouds, Psa 18:11; Psa 104:3. Thus he holds back the face of his throne, lest its dazzling light and lustre should overpower us, by spreading a cloud upon it. Now,
1.The cloud is accompanied with a fire, as upon Mount Sinai, where God resided in a thick cloud; but the sight of his glory was like a devouring fire (Exo 24:16, Exo 24:17), and his first appearance to Moses was in a flame of fire in the bush; for our God is a consuming fire. This was a fire enfolding itself, a globe, or orb, or wheel of fire. God being his own cause, his own rule, and his own end, if he be as a fire, he is as a fire enfolding itself, or (as some read it) kindled by itself. The fire of God's glory shines forth, but it quickly enfolds itself; for he lets us know but part of his ways; the fire of God's wrath breaks forth, but it also quickly enfolds itself, for the divine patience suffers not all his wrath to be stirred up. If it were not a fire thus enfolding itself, O Lord! who shall stand?
2.The fire is surrounded with a glory: A brightness was about it, in which it enfolded itself, yet it made some discovery of itself. Though we cannot see into the fire, cannot by searching find out God to perfection, yet we see the brightness that is round about it, the reflection of this fire from the thick cloud. Moses might see God's back parts, but not his face. We have some light concerning the nature of God, from the brightness which encompasses it, though we have not an insight into it, by reason of the cloud spread upon it. Nothing is more easy than to determine that God is, nothing more difficult than to describe what he is. When God displays his wrath as fire, yet there is a brightness about it; for his holiness and justice appear very illustrious in the punishment of sin and sinners: even about the devouring fire there is a brightness, which glorified saints will for ever admire.
3.Out of this fire there shines the colour of amber. We are not told who or what it was that had this colour of amber, and therefore I take it to be the whole frame of the following vision, which came into Ezekiel's view out of the midst of the fire and brightness; and the first thing he took notice of before he viewed the particulars was that it was of the colour of amber, or the eye of amber; that is, it looked as amber does to the eye, of a bright flaming fiery colour, the colour of a burning coal; so some think it should be read. The living creatures which he saw coming out of the midst of the fire were seraphim - burners; for he maketh his angels spirits, his ministers a flaming fire.
4.That which comes out of the fire, of a fiery amber colour, when it comes to be distinctly viewed, is the likeness of four living creatures; not the living creatures themselves (angels are spirits, and cannot be seen), but the likeness of them, such a hieroglyphic, or representation, as God saw fit to make use of for the leading of the prophet, and us with him, into some acquaintance with the world of angels (a matter purely of divine revelation), so far as is requisite to possess us with an awful sense of the greatness of that God who has angels for his attendants, and the goodness of that God who has appointed them to be attendants on his people. The likeness of these living creatures came out of the midst of the fire; for angels derive their being and power from God; they are in themselves, and to us, what he is pleased to make them; their glory is a ray of his. The prophet himself explains this vision (Eze 10:20): I knew that the living creatures were the cherubim, which is one of the names by which the angels are known in scripture. To Daniel was made known their number, ten thousand times ten thousand, Dan 7:10. But, though they are many, yet they are one, and that is made known to Ezekiel here; they are one in nature and operation, as an army, consisting of thousands, is yet called a body of men. We have here an account of,
(1.)Their nature. They are living creatures; they are the creatures of God, the work of his hands; their being is derived; they have not life in and of themselves, but receive it from him who is the fountain of life. As much as the living creatures of this lower world excel the vegetables that are the ornaments of earth, so much do the angels, the living creatures of the upper world, excel the sun, moon, and stars, the ornaments of the heavens. The sun (say some) is a flame of fire enfolding itself, but it is not a living creature, as angels, those flames of fire, are. Angels are living creatures, living beings, emphatically so. Men on earth are dying creatures, dying daily (in the midst of life we are in death), but angels in heaven are living creatures; they live indeed, live to good purpose; and, when saints come to be equal unto the angels, they shall not die any more, Luk 20:36.
(2.)Their number. They are four; so they appear here, though they are innumerable; not as if these were four particular angels set up above the rest, as some have fondly imagined, Michael and Gabriel, Raphael and Uriel, but for the sake of the four faces they put on, and to intimate their being sent forth towards the four winds of heaven, Mat 24:31. Zechariah saw them as four chariots going forth east, west, north, and south, Zac 6:1. God has messengers to send every way; for his kingdom is universal, and reaches to all parts of the world.
(3.)Their qualifications, by which they are fitted for the service of their Maker and Master. These are set forth figuratively and by similitude, as is proper in visions, which are parables to the eye. Their description here is such, and so expressed, that I think it is not possible by it to form an exact idea of them in our fancies, or with the pencil, for that would be a temptation to worship them; but the several instances of their fitness for the work they are employed in are intended in the several parts of this description. Note, It is the greatest honour of God's creatures to be in a capacity of answering the end of their creation; and the more ready we are to every good work the nearer we approach to the dignity of angels. These living creatures are described here,
[1.]By their general appearance: They had the likeness of a man; they appeared, for the main, in a human shape, First, To signify that these living creatures are reasonable creatures, intelligent beings, who have the spirit of a man which is the candle of the Lord. Secondly, To put an honour upon the nature of man, who is made lower, yet but a little lower, than the angels, in the very next rank of beings below them. When the invisible intelligences of the upper world would make themselves visible, it is in the likeness of man. Thirdly, To intimate that their delights are with the sons of men, as their Master's are (Pro 8:31), that they do service to men, and men may have spiritual communion with them by faith, hope, and holy love. Fourthly, The angels of God appear in the likeness of man because in the fulness of time the Son of God was not only to appear in that likeness, but to assume that nature; they therefore show this love to it.
[2.]By their faces: Every one had four faces, looking four several ways. In St. John's vision, which has a near affinity with this, each of the four living creatures has one of these faces here mentioned (Rev 4:7); here each of them has all four, to intimate that they have all the same qualifications for service; though, perhaps, among the angels of heaven, as among the angels of the churches, some excel in one gift and others in another, but all for the common service. Let us contemplate their faces till we be in some measure changed into the same image, that we may do the will of God as the angels do it in heaven. They all four had the face of a man (for in that likeness they appeared, Eze 1:5), but, besides that, they had the face of a lion, an ox, and an eagle, each masterly in its kind, the lion among wild beasts, the ox among tame ones, and the eagle among fowls, Eze 1:10. Does God make use of them for the executing of judgments upon his enemies? They are fierce and strong as the lion and the eagle in tearing their prey. Does he make use of them for the good of his people? They are as oxen strong for labour and inclined to serve. And in both they have the understanding of a man. The scattered perfections of the living creatures on earth meet in the angels of heaven. They have the likeness of man; but, because there are some things in which man is excelled even by the inferior creatures, they are therefore compared to some of them. They have the understanding of a man, and such as far exceeds it; they also resemble man in tenderness and humanity. But, First, A lion excels man in strength and boldness, and is much more formidable; therefore the angels, who in this resemble them, put on the face of a lion. Secondly, An ox excels man in diligence, and patience, and painstaking, and an unwearied discharge of the work he has to do; therefore the angels, who are constantly employed in the service of God and the church, put on the face of an ox. Thirdly, An eagle excels man in quickness and piercingness of sight, and in soaring high; and therefore the angels, who seek things above, and see far into divine mysteries, put on the face of a flying eagle.
[3.]By their wings: Every one had four wings, Eze 1:6. In the vision Isaiah had of them they appeared with six, now with four; for they appeared above the throne, and had occasion for two to cover their faces with. The angels are fitted with wings to fly swiftly on God's errands; whatever business God sends them upon they lose no time. Faith and hope are the soul's wings, upon which it soars upward; pious and devout affections are its wings on which it is carried forward with vigour and alacrity. The prophet observes here, concerning their wings, First, That they were joined one to another, Eze 1:9 and again Eze 1:11. They did not make use of their wings for fighting, as some birds do; there is no contest among the angels. God makes peace, perfect peace, in his high places. But their wings were joined, in token of their perfect unity and unanimity and the universal agreement there is among them. Secondly, That they were stretched upward, extended, and ready for use, not folded up, or flagging. Let an angel receive the least intimation of the divine will, and he has nothing to seek, but is upon the wings immediately; while our poor dull souls are like the ostrich, that with much difficulty lifts up herself on high. Thirdly, That two of their wings were made use of in covering their bodies, the spiritual bodies they assumed. The clothes that cover us are our hindrance in work; angels need no other covering than their own wings, which are their furtherance. They cover their bodies from us, so forbidding us needless enquiries concerning them. Ask not after them, for they are wonderful, Jdg 13:18. They cover them before God, so directing us, when we approach to God, to see to it that we be so clothed with Christ's righteousness that the shame of our nakedness may not appear.
[4.]By their feet, including their legs and thighs: They were straight feet (Eze 1:7); they stood straight, and firm, and steady; no burden of service could make their legs to bend under them. The spouse makes this part of the description of her beloved, that his legs were as pillars of marble set upon sockets of fine gold (Sol 5:15); such are the angels' legs. The sole of their feet was like that of a calf's foot, which divides the hoof and is therefore clean: as it were the sole of a round foot (as the Chaldee words it); they were ready for motion any way. Their feet were winged (so the Septuagint); they went so swiftly that it was as if they flew. And their very feet sparkled like the colour of burnished brass; not only the faces, but the very feet, of those are beautiful whom God sends on his errands (Isa 52:7); every step the angels take is glorious. In the vision John had of Christ it is said, His feet were like unto fine brass, as if they burned in a furnace, Rev 1:15.
[5.]By their hands (Eze 1:8): They had the hands of a man under their wings on their four sides, an arm and a hand under every wing. They had not only wings for motion, but hands for action. Many are quick who are not active; they hurry about a great deal, but do nothing to purpose, bring nothing to pass; they have wings, but no hands: whereas God's servants, the angels, not only go when he sends them and come when he calls them, but do what he bids them. They are the hands of a man, which are wonderfully made and fitted for service, which are guided by reason and understanding; for what angles do they do intelligently and with judgment. They have calves' feet; this denotes the swiftness of their motion (the cedars of Lebanon are said to skip like a calf, Psa 29:6); but they have a man's hand, which denotes the niceness and exactness of their performances, as the heavens are said to be the work of God's fingers. Their hands were under their wings, which concealed them, as they did the rest of their bodies. Note, The agency of angels is a secret thing and their work is carried on in an invisible way. In working for God, though we must not, with the sluggard, hide our hand in our bosom, yet we must, with the humble, not let our left hand know what our right hand doeth. We may observe that where these wings were their hands were under their wings; wherever their wings carried them they carried hands along with them, to be still doing something suitable something that the duty of the place requires.
(4.)Their motions. The living creatures are moving. Angels are active beings; it is not their happiness to sit still and do nothing, but to be always well employed; and we must reckon ourselves then best when we are doing good, doing it as the angels do it, or whom it is here observed,
[1.]That whatever service they went about they went every one straight forward (Eze 1:9, Eze 1:12), which intimates, First, That they sincerely aimed at the glory of God, and had a single eye to that, in all they did. Their going straight forward supposes that they looked straight forward, and never had any sinister intentions in what they did. And, if thus our eye be single, our whole body will be full of light. The singleness of the eye is the sincerity of the heart. Secondly, That they were intent upon the service they were employed in, and did it with a close application of mind. They went forward with their work; for what their hand found to do they did with all their might and did not loiter in it. Thirdly, That they were unanimous in it: They went straight forward, every one about his own work; they did not thwart or jostle one another, did not stand in one another's light, in one another's way. Fourthly, That they perfectly understood their business, and were thoroughly apprised of it, so that they needed not to stand still, to pause of hesitate, but pursue their work with readiness, as those that knew what they had to do and how to do it. Fifthly, They were steady and constant in their work. They did not fluctuate, did not tire, did not vary, but were of a piece with themselves. They moved in a direct line, and so went the nearest way to work in all they did and lost no time. When we go straight we go forward; when we serve God with one heart we rid ground, we rid work.
[2.]They turned not when they went, Eze 1:9, Eze 1:12. First, They made no blunders or mistakes, which would give them occasion to turn back to rectify them; their work needed no correction, and therefore needed not to be gone over again. Secondly, They minded no diversions; as they turned not back, so they turned not aside, to trifle with any thing that was foreign to their business.
[3.]They went whither the Spirit was to go (Eze 1:12), either, First, Whither their own spirit was disposed to go; thither they went, having no bodies, as we have, to clog or hinder them. It is our infelicity and daily burden that, when the spirit if willing, yet the flesh is weak and cannot keep pace with it, so that the good which we would do we do it not; but angels and glorified saints labour under no such impotency; whatever they incline or intend to do they do it, and never come short of it. Or, rather, Secondly, Whithersoever the Spirit of God would have them go, thither they went. Though they had so much wisdom of their own, yet in all their motions and actions they subjected themselves to the guidance and government of the divine will. Whithersoever the divine Providence was to go they went, to serve its purposes and to execute its orders. The Spirit of God (says Mr. Greenhill) is the great agent that sets angels to work, and it is their honour that they are led, they are easily led, by the Spirit. See how tractable and obsequious these noble creatures are. Whithersoever the Spirit is to go they go immediately, with all possible alacrity. Note, Those that walk after the Spirit do the will of God as the angels do it.
[4.]They ran and returned like a flash of lightning, Eze 1:14. This intimates, First, That they made haste; they were quick in their motions, as quick as lightning. Whatever business they went about they despatched it immediately, in a moment, in the twinkling of an eye. Happy they that have no bodies to retard their motion in holy exercises. And happy shall we be when we come to have spiritual bodies for spiritual work. Satan falls like lightning into his own ruin, Luk 10:18. Angels fly like lightning in their Master's work. The angel Gabriel flew swiftly. Secondly, That they made haste back: They ran and returned; ran to do their work and execute their orders, and then returned to give an account of what they had done and receive new instructions, that they might be always doing. They ran into the lower world, to do what was to be done there; but, when they had done it, they returned like flash of lightning to the upper world again, to the beatific vision of their God, which they could not with any patience be longer from than their service did require. Thus we should be in the affairs of this world as out of our element. Though we run into them, we must not repose in them, but our souls must quickly return like lightning to God their rest and centre.
5.We have an account of the light by which the prophet saw these living creatures, or the looking-glass in which he saw them, Eze 1:13.
(1.)He saw them by their own light, for their appearance was like burning coals of fire; they are seraphim-burners, denoting the ardour of their love to God, their fervent zeal in his service, their splendour and brightness, and their terror against God's enemies. When God employs them to fight his battles they are as coals of fire (Psa 18:12) to devour the adversaries, as lightnings shot out to discomfit them.
(2.)He saw them by the light of some lamps, which went up and down among them, the shining whereof was very bright. Satan's works are works of darkness; he is the ruler of the darkness of this world. But the angels of light are in the light, and, though they conceal their working, they show their work, for it will bear the light. But we see them and their works only by candle-light, but the dim light of lamps that go up and down among them; when the day breaks, and the shadows flee away, we shall see them clearly. Some make the appearance of these burning coals, and of the lightning that issues out of the fire, to signify the wrath of God, and his judgments, that were now to be executed upon Judah and Jerusalem for their sins, in which angels were to be employed; and accordingly we find afterwards coals of fire scattered upon the city to consume it, which were fetched from between the cherubim, Eze 10:2. But by the appearance of the lamps then we may understand the light of comfort which shone forth to the people of God in the darkness of this present trouble. If the ministry of the angels is as a consuming fire to God's enemies, it is as a rejoicing light to his own children. To the one this fire is bright, it is very reviving and refreshing; to the other, out of the fire comes fresh lightning to destroy them. Note, Good angels are our friends, or enemies, according as God is.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Two are stretched out and lift themselves up on high and signify heavenly preaching, in everything that pertains to the majesty of God. Two cover their bodies, for human knowledge is excluded, and perfect consideration is not offered.
(Verse 11) And their faces and wings were stretched out from above, with two wings of each joined together and two covering their bodies. And above we have said that the Gospels and the seasons are joined together, and all rational creatures, and the four virtues, so that whoever lacks one lacks all. And that the two are stretched out and rise up high signifies heavenly preaching and all things tending towards the majesty of God. But two things hinder the knowledge of bodies: human knowledge is excluded, and perfect intuition is not provided, as the Apostle says: For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away with (1 Cor. 13:9).
[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).
He shows by these things not that everything is to be understood by divine power but that some things are clear to them and others are unknown, and they do not go beyond the limit set down for them. They stretch out two wings in their exultation, for the gift of contemplation has been granted, and they cover their bodies with two wings, covering those things that are hidden in happy ignorance, and they do not struggle in order to observe things that it is not right for them to see.
It had been said: "And their faces and their wings were stretched out above," and immediately what we have brought forward was added, that "two wings of each were joined." Here it is openly understood that they were both stretched out above and joined, while two covered their bodies. But what are the wings of the animals called except pinions? In this matter we must inquire with diligent investigation what the four wings of the saints are, of which two stretched out above are joined, while two cover their bodies. For if we look attentively, we find there are four virtues that lift every winged creature from earthly actions: namely, love and hope concerning future things, but fear and penitence concerning past things. Therefore the wings joined to each other are stretched out above, because love and hope lift the mind of the saints to things above. These are also fittingly called joined, because the elect without doubt both love the heavenly things they hope for and hope for what they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God. Thus two wings, as was said, are joined above, when love and hope elevate the hearts of the elect to higher things, suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in that they remember that they have sinned, because they fear greatly and weep, what else do they do but cover their body? They who hide their carnal deeds from the strict examination by good works placed over them. For it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered." For we cover sins when we place good deeds over evil actions. For everything that is covered is placed beneath; and that by which it is covered is drawn over it from above. Therefore when we renounce the evils we have done and choose the good things we should do, we as it were draw a covering over that thing which we are ashamed to have seen.
However holy men may be in this life, they still have that which they ought to cover before the eyes of God, because it is utterly impossible that they should never sin in deed, or in speech, or in thought. Hence blessed Job, who had indeed spoken perfect things to men, yet hearing the voice of God and reproving himself for that very perfect speech of his, said: "I will lay my hand upon my mouth." For in the hand is work, in the mouth is speech. Therefore to lay the hand upon the mouth is to cover the sins of speech by the virtue of good work. It pleases me, dearest brothers, to call the teacher of the Gentiles as a witness to this matter, and to see how that holy living creature rests upon four wings, of which with two it flies upward; but with two wings it covers its body, because it hides the past things it had done. Let us see, therefore, how great a love raises him to heavenly things: "For me to live is Christ, and to die is gain." Let us recognize with how great a hope he is raised to higher things: "Our citizenship is in heaven, from whence also we look for the Savior Jesus Christ our Lord." Let us see if, even when established in such great virtues, he still fears: "I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." Let us recognize if he repents of having done evil: "I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." In these words of his, what else is accused but the hardness of our mind? Because he mourns what he had committed before baptism, while we have committed many things even after baptism, and yet we refuse to weep. Therefore the holy living creatures use four wings, because through love and hope they fly to heavenly things, and through fear and repentance they lament the unlawful deeds within themselves.
But because it was said: "The two wings of each were joined," this is perhaps understood to mean that they do not join their own wings by raising them, but that the wings of one are conjoined to another, so that evidently the raised wings mutually agree with each other in their joining. In this matter a question arises: if the two wings that elevate designate love and hope, while the two that cover the bodies designate fear and penitence, why are the two that are extended said to be conjoined, and the two that cover the body are not said to be? But in this matter, by the Lord's granting, an easy explanation presents itself: the two wings of the saints that are conjoined are love and hope, while the two that cover the bodies are not conjoined to one another, namely fear and penitence. For David was afflicted by fearing and doing penance for the fall of the flesh. Peter wept bitterly for the fall of faithlessness. Paul laments the cruelty of his past persecution in himself. Yet all seek one homeland, all hasten to reach the one author of all things. Therefore the two wings of each are conjoined, and the two are not, because through love and hope what they desire is one, but through fear and penitence what they lament is diverse.
The face and the extended wings are described above because every intention and every contemplation of the saints stretches beyond itself, so that it may attain what it desires in heavenly things. For whether one is vigilant in good work or in contemplation, then what one does is truly good when one desires to please Him from whom it comes. For he who appears to do good things but through these desires to please not God but men presses down the face of his intention. And he who contemplates in sacred Scripture the things that pertain to divinity so that through what he understands he might be occupied with disputes—because he does not desire to be satisfied by the sweetness of the sought-after blessedness but rather to appear learned—such a one certainly does not extend the wings of his understanding upward; but because he occupies the vigilance of his mind in earthly desire, he lays down in the depths the wings which he could have raised on high and by which he himself could have been raised. In this matter it must be considered that every good that is done should always be raised toward heavenly things through intention. For he who through the good things he does desires earthly glory presses down his wings and his face. Hence through the prophet it is said of certain ones: "They were carrying their victims down into the depths." For what else are the tears of prayer but the victims of our offering? As it is written: "A sacrifice to God is a troubled spirit." And there are some who afflict themselves with lamentations in prayer in order to acquire earthly benefits or to appear holy to men. What do these do but carry their victims into the depths? Because the things they seek are in the lowest place, they lay down the sacrifice of their prayer below. But the elect, who desire to please almighty God in good work and through the grace of contemplation long to taste eternal blessedness even now, extend their faces and wings above.
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Summary
Ezekiel 1:11 provides a meticulously detailed continuation of the prophet's inaugural vision of God's divine chariot-throne, specifically focusing on the intricate arrangement and profound symbolism of the wings of the four living creatures. This verse reveals that two wings of each celestial being were stretched upward and joined to one another, signifying their unity, readiness for immediate divine command, and their role in facilitating celestial movement. Concurrently, two other wings covered their bodies, conveying an essential posture of profound reverence, humility, and awe in the overwhelming and unapproachable presence of God's glory and holiness.
Context
Literary Context
Ezekiel 1:11 is an indispensable component of Ezekiel's foundational vision of God's glory, which unfolds throughout Ezekiel 1. The preceding verses, particularly Ezekiel 1:5-10, introduce the four living creatures, detailing their general form, their four distinct faces (human, lion, ox, eagle), and the initial mention of their four wings. Verse 11 then meticulously elaborates on the precise disposition and symbolic function of these wings. It specifies their upward orientation ("stretched upward") and their dual purpose of interconnectedness ("joined one to another") and concealment ("covered their bodies"). This architectural precision in description builds upon the initial revelation, adding layers of theological depth and symbolic meaning to the creatures' pivotal role as the bearers and movers of the divine throne, a function further illuminated by the description of the wheels in Ezekiel 1:15-21 and their later identification as cherubim in Ezekiel 10.
Historical & Cultural Context
The vision granted to Ezekiel occurred in the fifth year of King Jehoiachin's exile (approximately 593 BC), beside the Chebar River in Babylon, as explicitly stated in Ezekiel 1:1-3. During this period, the Judean exiles faced a profound theological crisis, questioning God's presence, power, and faithfulness outside of Jerusalem and the Temple, which was traditionally understood as His dwelling place. Ancient Near Eastern religious paradigms often confined deities to specific geographical locations or cultic sites. Ezekiel's vision, therefore, delivered a revolutionary theological declaration: God's glory was not confined to the physical Temple or the land of Israel but was supremely mobile, transcendent, and accessible even in the foreign land of exile. While the depiction of winged creatures supporting a divine throne finds parallels in ancient Near Eastern iconography (such as cherubim or sphinxes guarding temples or serving as throne supports), Ezekiel's vision is uniquely dynamic, emphasizing the living, spiritual, and purposeful nature of these beings, thereby powerfully asserting God's universal sovereignty and unconstrained presence.
Key Themes
This verse significantly contributes to several profound themes woven throughout Ezekiel and the broader biblical narrative. Firstly, it powerfully underscores the Divine Majesty and Transcendence of God. His presence is portrayed as so holy and utterly awe-inspiring that even celestial beings must adopt a posture of profound reverence. The "stretched upward" wings convey a perpetual state of readiness for divine command and swift execution of God's will, emphasizing His active and immediate sovereignty over all creation. Secondly, the act of "two covered their bodies" introduces the critical theme of Reverence and Humility in the presence of the Holy. This motif resonates with other biblical encounters, such as the seraphim in Isaiah 6:2, who cover their faces and feet. This act symbolizes the creature's recognition of God's unapproachable holiness and their own creaturely modesty and subordination. Thirdly, the precise detail that "two wings of every one were joined one to another" highlights the themes of Unity and Coordinated Action among God's heavenly hosts. Despite their individual forms and distinct roles, these creatures function in perfect harmony, reflecting the singular purpose and unified will of God's divine administration. This unity is crucial for their collective role in moving the divine chariot-throne, as further elaborated in Ezekiel 10.
Exposition and Analysis
Key Word Analysis
This word primarily denotes an "edge or extremity," specifically a "wing" of a bird or an army's flank. However, its broader semantic range includes "flap" (of clothing) or "corner" (of the earth). In Ezekiel 1:11, it refers to the literal appendages of the living creatures, yet the multifaceted nature of the word hints at their dual function: as instruments of movement and as coverings. The multiple pairs of wings serve distinct, purposeful roles, illustrating the complex and divinely ordained design of these celestial beings.
A primitive root meaning "to join (literally or figuratively)," "to be compact," or "to couple together." This term emphasizes the intentional, functional, and seamless connection between the wings of each creature. It signifies a profound unity and coordinated movement, implying that these beings do not act independently but as a perfectly synchronized force, essential for their collective role in the mobility and administration of the divine throne. This joining underscores harmony and collective purpose in God's service.
A primitive root meaning "to plump, i.e., fill up hollows; by implication, to cover (for clothing or secrecy)." In this context, it describes an act of concealment. The two wings covering their bodies (likely the lower parts, as often seen in depictions of angelic beings) signify profound reverence, humility, and protection. It is an act of modesty and submission before divine holiness, acknowledging the unapproachable nature of God's glory and the creature's own subordinate and awestruck position.
Verse Breakdown
"Thus were their faces:"
This introductory phrase serves as a transitional bridge, linking back to the detailed description of the creatures' four faces in Ezekiel 1:10 and setting the stage for the subsequent elaboration on their wings. It implies that the intricate arrangement and function of their wings are as integral to their appearance, identity, and purpose as their multi-faceted countenances, emphasizing the holistic and purposeful design of these celestial beings.
"and their wings were stretched upward;"
This clause describes the specific posture of two of the four wings belonging to each living creature. The phrase "stretched upward" (Hebrew: maʻal H4605, meaning "upward" or "above") indicates a vertical orientation, suggesting a perpetual state of readiness for flight, ascension, or a posture of adoration and keen attentiveness to immediate divine command. It conveys a dynamic, active state, poised for instant action in the heavenly realm, reflecting the swiftness and responsiveness of God's agents.
"two wings of every one were joined one to another,"
This detail underscores the remarkable unity, interconnectedness, and functional cohesion among these celestial beings. The wings of each creature were not merely adjacent but were "joined" (Hebrew: châbar H2266), forming a continuous, unified structure or canopy. This implies a coordinated, singular purpose, where the individual creatures operate as a unified whole, essential for their collective role in moving and supporting the divine chariot-throne. It powerfully emphasizes the harmony and collective action inherent in God's heavenly administration.
"and two covered their bodies."
This final clause describes the specific function of the remaining two wings. The act of "covering their bodies" (Hebrew: gᵉvîyâh H1472, meaning "body" or "carcase") is a profound gesture of reverence, humility, and self-concealment. Similar to the seraphim in Isaiah's vision who cover their faces and feet, this covering signifies modesty and a deep recognition of God's overwhelming holiness and unapproachable glory. It communicates that even these powerful celestial beings cannot fully gaze upon or expose themselves before the unmediated splendor of the Almighty, underscoring the sacredness and awesome majesty of the divine presence.
Literary Devices
Ezekiel 1:11 masterfully employs several literary devices to convey its profound theological message and create an immersive visionary experience. The most prominent is Detailed Description, a hallmark of Ezekiel's prophetic style, which meticulously portrays the physical attributes and actions of the living creatures. This precision, almost architectural in its exactitude, creates a vivid, awe-inspiring mental image, emphasizing the supernatural and divinely ordained nature of the vision. Symbolism is heavily at play; the wings are not merely appendages but are rich with meaning. The "stretched upward" wings symbolize aspiration, readiness for divine command, and swift execution of God's will, while the "covered bodies" symbolize profound humility, reverence, and the inherent holiness of God that demands such a posture. Furthermore, the Repetition of "two wings" and the emphatic description of their specific arrangements ("joined," "covered") underscores their purposeful design, the ordered nature of the heavenly realm, and the deliberate functions assigned to each pair. The entire scene contributes to a powerful sense of Otherworldliness, distinguishing these celestial beings from any earthly creature and highlighting the transcendence, majesty, and unapproachable holiness of the God they serve.
Theological and Thematic Connections
Ezekiel 1:11 offers profound insights into the biblical understanding of divine majesty, the very nature of heavenly beings, and the appropriate posture of all creation before its Creator. The intricate and purposeful arrangement of the wings—some poised for dynamic action, others for profound reverence—reveals a God who is simultaneously characterized by boundless power and unapproachable holiness. This verse teaches that even the highest and most powerful of created beings operate under strict divine order, demonstrating perfect unity, coordinated action, and deep humility in their service. This vision powerfully underscores that God's glory is not static or confined but is dynamically active and mobile, yet it perpetually demands ultimate respect, awe, and submission—a truth that transcends any geographical or historical circumstance. The creatures' actions serve as a profound example of the reverence due to God by all creation and illustrate the unified purpose of His heavenly hosts in executing His will.
Reflection and Application
Ezekiel's vision, though complex and seemingly otherworldly, imparts profound and practical truths for our spiritual lives today. The meticulous order, purposeful design, and deep reverence displayed by the living creatures challenge us to critically examine the depth and authenticity of our own worship and service to God. Just as their wings were "stretched upward" in perpetual readiness for divine command, we are called to cultivate lives of attentiveness and immediate obedience, always prepared to discern and follow God's leading in every circumstance. The powerful act of "covering their bodies" serves as an enduring reminder of the profound humility and reverence required in God's holy presence. It compels us to acknowledge His immense, unapproachable holiness and our own creaturely status, fostering a spirit of deep awe and worship rather than casual familiarity. Furthermore, the striking unity of the creatures, "joined one to another," speaks powerfully to the indispensable importance of harmony, cooperation, and coordinated action within the body of Christ. Our individual gifts, talents, and callings are meant to interlock seamlessly, enabling the church to function as a unified whole in fulfilling God's overarching purposes in the world. Ultimately, this awe-inspiring vision reassures us that God is eternally sovereign, actively present, and profoundly at work even in our personal "exiles" or most challenging circumstances, always remaining worthy of our deepest reverence, unified devotion, and unwavering obedience.
Questions for Reflection
FAQ
Who are these "living creatures" and why are they so intricately described?
The "living creatures" (Hebrew: chayot) are powerful celestial beings that serve as the foundation and bearers of God's mobile throne. While not explicitly named in Ezekiel 1, they are later unequivocally identified as cherubim in Ezekiel 10:15. Their intricate and highly detailed description serves multiple purposes: it emphasizes their supernatural nature, their vital role as guardians of God's holiness, and their swift, unwavering obedience to His commands. The meticulous portrayal underscores the transcendence, majesty, and unsearchable wisdom of God, revealing that His presence is always accompanied by an ordered, powerful, and awe-inspiring heavenly host.
Why do "two covered their bodies"? What is the significance of this act?
The act of the living creatures covering their bodies with two of their wings signifies profound reverence, humility, and modesty in the immediate presence of God's overwhelming and unapproachable glory. This is a consistent motif observed in various biblical encounters with the divine, most notably with the seraphim in Isaiah 6:2, who cover both their faces and their feet. This act acknowledges God's absolute, unapproachable holiness and the creature's inherent unworthiness or need for concealment before such immense divine power and purity. It powerfully highlights the vast qualitative difference and infinite chasm between the Creator and creation, even the highest and most glorious of angelic beings.
Christ-Centered Fulfillment
Ezekiel 1:11, with its profound depiction of celestial beings in reverent, unified service to God's mobile throne, finds its ultimate and most glorious Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "stretched upward" wings, symbolizing perpetual readiness and swift obedience to divine command, point directly to Christ's perfect and unwavering submission to the Father's will, a submission that culminated in His sacrificial death on the cross (Philippians 2:8). He is the supreme embodiment of divine readiness, consistently declaring, "I always do what pleases him" (John 8:29) and "I have come down from heaven not to do my will but to do the will of him who sent me" (John 6:38). The "joined" wings, symbolizing perfect unity and coordinated action, powerfully foreshadow the intrinsic unity of the Godhead, perfectly revealed in Christ, who unequivocally declared, "I and the Father are one" (John 10:30). Furthermore, the act of "two covered their bodies" in reverence before God's holiness finds its ultimate resolution and transformation in Christ. While the creatures cover themselves in awe, Christ, as the spotless Lamb of God, is the one who uncovers God to humanity, the "only God, who is at the Father's side, he has made him known" (John 1:18). Yet, He Himself embodies perfect humility and unblemished holiness, becoming the ultimate "covering" for our sin through His atoning sacrifice, for "God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith" (Romans 3:25). Through Christ, the true Temple and the very dwelling place of God's glory, we can now "draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water" (Hebrews 10:19-22), no longer needing to cover ourselves in fear, but clothed in His perfect righteousness.