Ezekiel 1:4-28 - Homilies By W. Jones

The providential government of God.

This is acknowledged even by some of the ablest expositors to be a most difficult portion of sacred Scripture. Isaac Casaubon says that "in the whole of the Old Testament there is nothing more obscure than the beginning and the end of the Book of Ezekiel." And Calvin "acknowledges that he does not understand this vision." Yet we would humbly and reverently endeavour to set forth what appear to us to be the principal teachings of this marvellous vision. Its chief meaning the prophet himself tells us when he says that he saw "the appearance of the likeness of the glory of Jehovah" (verse 28). But in this case that glory is his glory in the providential government of our world. In dealing with this subject we may perhaps bring out the main teachings of our text by considering—

I. THE VARIETY OF AGENCIES EMPLOYED IN THE PROVIDENTIAL GOVERNMENT OF GOD .

1 . The entire animate creation is thus employed. Great is the diversity of opinion as to the meaning of the four living creatures, the likeness of which Ezekiel saw (verses 4-10). We will state what we believe to be their true significance. As delineated by the prophet "it is an ideal combination," as Fairbairn says; "no such composite creature exists in the actual world." And the name by which they are called, living ones, "presents them to our view as exhibiting the property of life in its highest state of power and activity; as forms of creaturely existence altogether instinct with life." Hengstenberg says that the living creatures are "the ideal combination of all that lives on earth." We regard them as intended to symbolize the whole living creation of God. And their composition, relations, and movements teach us that every variety and order of life is employed in his providential government of our world. The endeavour has been made to assign a specific meaning to each different portion of the living creatures. The symbolism unfolds itself to us thus: "The likeness of a man" indicates mental and moral powers; e.g. reason, conscience, affections, etc. "The hands of a man" indicate dexterity, power of skilful and active service. "The face of a lion" suggests strength (cf. Proverbs 30:30 ), courage (cf. Proverbs 28:1 ), and sovereignty. "The face of an ox" leads us to think of patient, diligent, productive labour (cf. Proverbs 14:4 ). And "the face of an eagle" suggests the power of soaring high above the earth (cf. Job 39:27 ; Isaiah 40:31 ), the keen, searching gaze, and the far extended vision. In the evolution of his providential government God employs powers of every kind and degree. The convincing reasoner and the eloquent speaker, the man of brilliant imagination and the man of patient investigation, the skilful inventor and the diligent handicraftsman, and men and women and little children even, having only feeble and commonplace abilities, God uses in the working out of his great designs. All creatures, from the lowest insect to the highest intelligence, are subject to his control and subservient to his purposes. It is doubtful whether the symbolism of the living creatures includes the angelic creation. But apart from this vision, we know that angels are employed by God in his providential government of our world. Illustrations of such employment abound in the sacred Scriptures. Endless in variety and countless in number are the agents which he employs.

2 . The great forces of nature are thus employed by God. (Verses 15-21.) The wheels symbolize the powers of nature. Their relation to the living creatures, and the relation of both to the great God, is thus pictorially set forth by Hengstenberg: "The whole was designed to represent a kind of vehicle, in which the Lord occupied the place of the charioteer, the living creature the place of the chariot, under which are the powers of nature represented by the wheels." This interpretation of the meaning of the wheels is confirmed by Psalms 18:10 : "He rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind;" Psalms 104:3 , Psalms 104:4 : "Who maketh the clouds his chariot: who walketh upon the wings of the wind," etc.; Psalms 148:8 : "Fire, and hail; snow, and vapours; stormy wind fulfilling his word." All the forces of nature serve God, and are used by him in the execution of his purposes. In the case before us these powers are represented as about to be employed for judgment upon the unfaithful Jews. But they are also employed for purposes of mercy and grace. He can use them for the protection of his faithful people, as well as for the punishment of the rebellious.

II. THE CHIEF CHARACTERISTICS OF THE OPERATION OF THE PROVIDENTIAL GOVERNMENT OF GOD .

1 . The immensity of its extent. It is said of the rings, or circumference, of the wheels that "they were so high that they were dreadful;" or, "they were both high and terrible." How vast are the designs and doings of the providence of God! That providence goes back into the immeasurable and awful past; it reaches onward into the endless future. It embraces an infinity of events, some of which are of stupendous importance.

2 . The complexity of its movements. We read of the wheels that "their appearance and their work was as it were a wheel in the middle of a wheel" (verse 16). "The wheels are not ordinary wheels," says Hengstenberg, "but double wheels, one set into the other." Looking upon the working of an elaborate and intricate machine or engine, the uninitiated are bewildered by the movements, the relations and bearings of which they know not. Somewhat thus do we contemplate the operations of the providential government of God. "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known;" "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Unfathomably deep to us are the mysteries of the Divine providence.

3 . The wisdom of its direction. The rings of the wheels were "full of eyes round about them" (verse 15). Eyes are the symbols of intelligence. The forces of nature are not blind or aimless in their movements, but are directed by the All-wise. And however inexplicable to us the workings of the providential government of God may be, they are guided and controlled by infinite intelligence and goodness.

4 . The harmoniousness of its operation. "When the living creatures went, the wheels went by them," etc. (verses 19-21). One Spirit animated the whole. The one Power which employs and controls the whole living creation also governs the inanimate forces of nature, so that all cooperate towards one great and blessed end. Though the great powers at work in our world often seem to us to be in conflict, yet in his providence God is prompting some, and restraining others, for the accomplishment of his own gracious and glorious purposes. "All things work together for good to them that love God."

5 . The progressiveness of its movements. "They turned not when they went; they went every one straight forward" ( Psalms 148:9 ); "They went every one straight forward: whither the spirit was to go, they went; they turned not when they went" ( Psalms 148:12 ). Real and great progress is being made in our world. The former days were not better than these. The social condition of the people improves; education advances along the whole line; science makes great and rapid strides; in the apprehension of revealed truth there is marked progress; and Christian principles and practice are ever extending their empire. Under the providential government of God, the world is moving, not to the darkness of midnight, but to the splendours of noontide.

III. THE SUPREME CONTROLLER OF THE ADMINISTRATION OF THE PROVIDENTIAL GOVERNMENT OF GOD . (Verses 22-28.) Notice:

1 . The manifestation of the God-Man. We have spoken of the manifestation of the God-Man; but Ezekiel does not say that he saw either man or God. Very guarded are his words: "Upon the likeness of the throne was the likeness as the appearance of a man above upon it" (verse 26). He tells us that he also saw "the appearance of the likeness of the glory of the Lord" (verse 28). It was a vision, perhaps as clear as the prophet was capable of receiving, of the Divine-Human. We can have no doubt of the Person thus indicated. It was a foreshadowing of the incarnation of the Son of God; an anticipation of God manifest in the flesh.

2 . The supremacy of the God-Man. "Upon the likeness of the throne was the likeness as the appearance of a man above upon it." The Lord is upon the throne. He is the great Head of the providential government of God. All created life, and all nature's forces, are subject to his control. "All power is given unto him in heaven and in earth." This fact is rich in consolation and in inspiration to all who trust in the Lord Jesus Christ.

3 . The gracious fidelity of the God-Man. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness that was round about. This was the appearance of the likeness of the glory of the Lord." The meaning of "the bow that is in the cloud" is determined by Genesis 9:12-17 . It indicates that in the severe judgments which were coming upon the chosen people, God would not forget the gracious covenant which he had made with their fathers. Even the judgments would be inflicted for their well being, and after the judgments there would be a return of prosperity and of the manifest favour of God (cf. Isaiah 54:7-10 ). In wrath he remembers mercy. The God-Man presides over the providential government of our world in infinite fidelity and grace. He reigns to bless and to save.

CONCLUSION .

1 . Let us believe in this glorious government. "The Lord reigneth ."

2 . Let us render loyal obedience to the gracious King .—W.J.

Ezekiel 1:28 (part of)- Ezekiel 2:2

The overwhelming and the reviving in Divine revelations.

"And when I saw it, I fell upon my face, and I heard a voice of One that spake. And he said unto me, Son of man," etc. Two main lines of meditation are suggested by these verses.

I. THE MANIFESTATION OF THE DIVINE GLORY OVERWHELMS EVEN THE BEST OF MEN IN THEIR PRESENT STATE . When he saw "the appearance of the likeness of the glory of the Lord," Ezekiel fell upon his face. We find the same thing in Ezekiel 3:23 ; Ezekiel 43:3 ; Ezekiel 44:4 . Isaiah felt himself "undone" when he "saw the Lord sitting upon a throne" ( Isaiah 6:5 ). Daniel, after a vision of heavenly glory, was emptied of all strength ( Daniel 10:8 ). And even St. John, the beloved disciple, who had reclined upon the bosom of the Lord, when he saw the revelation of his majesty, "fell at his feet as dead" ( Revelation 1:17 ).

1 . The sight of such glory humbles man with the sense of his own immeasurable inferiority. How vast is the disparity between the Creator and the creature! He, "the high and lofty One that inhabiteth eternity, whose name is holy, and who dwelleth in the high and holy place;" we, frail men "that dwell in houses of clay, whose foundation is in the dust, and are crushed before the moth." It is humiliating to reflect upon the infinite distance between the glory of God and our insignificance and meanness and shame. Such considerations rebuke those persons who, in hymn or prayer, address the Most High in terms of unbecoming familiarity, or even of positive irreverence. Most inadequate must be their realization of the truth that he is "glorious in holiness," and of their own unworthiness. "God is in heaven, and thou upon earth; therefore let thy words be few."

"The more thy glories strike mine eyes,

The humbler I shall lie."

2. The sight of such glory overwhelms man by quickening his consciousness of sin into greater activity. Thus it was with Isaiah ( Isaiah 6:5 ); and with St. Peter, when he was impressed with the superhuman powers of his Master, and perhaps realized that he was the Son of God ( Luke 5:8 ). Such splendours as Ezekiel saw reveal the darkness and defilement of the hearts and lives of those who see them. The conscious presence of perfect holiness awakens or intensifies man's sense of his own sinfulness. "I have heard of thee," saith Job, "by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes."

3 . Such humiliation is a condition of hearing the voice of God. "I fell upon my face, and I heard a voice of One that spake." Pride and self-sufficiency cannot hear the Divine voice. "The meek will he guide in judgment; and the meek will he teach his way.… The secret of the Lord is with them that fear him; and he will show them his covenant." The highest revelations are for the simple, spiritual, and teachable—the child. like spirits (cf. Matthew 11:25 , Matthew 11:26 ). Moses, eminent for his meekness, was admitted into communion and communication with God of special intimacy ( Numbers 12:6-8 ). The humbling effect of Divine visions sometimes qualifies the soul to hear Divine voices.

II. GOD IN HIS GRACE RAISES AND REVIVES HIS SERVANTS OVERWHELMED WITH THE MANIFESTATIONS OF HIS GLORY . "And he said unto me, Son of man, stand upon thy feet," etc. Three remarks are suggested.

1 . The design of such manifestations is not to overwhelm, but to prepare for service. The Divine intention in the vision which Ezekiel saw was to prepare him for the discharge of the arduous duties of his prophetic mission. So also was it with Isaiah 6:1-13 and with St. John ( Revelation 1:1-20 .). And if spiritual visions of the true and the holy are granted unto God's servants now, it is in order that they may more efficiently serve him amongst their fellow men.

2 . The Divine summons to duty or service is accompanied by Divine strength to obey the same. "And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the Spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me." Here are three points.

3 . After the Divine summons and strength comes the Divine voice. "I heard him that spake unto me." Humbled by the vision of glory, and revived and strengthened by the Spirit, the prophet was now in a condition to hear the voice of the Lord (cf. 1 Corinthians 2:12 , 1 Corinthians 2:13 ). "Signs without the Word are in vain. What fruit would there have been if the prophet had merely seen the vision, but no word of God had followed it?" (Calvin).

CONCLUSION . Here are two cheering considerations.

1 . When God casts down it is in order that he may the more effectually revive us. ( Hosea 6:1 , Hosea 6:2 .)

2 . Whom God commissions he also qualifies.— W.J.