1 And it happened that, in the thirtieth year, in the fourth month, on the fifth of the month, when I was in the midst of the captives beside the river Chebar, the heavens were opened, and I saw the visions of God.
Origen of Alexandria · AD 253 It was not enough for one heaven to be opened; a greater number was opened, so that the angels descended not from one, but from all the heavens on those who were to be saved.
Jerome · AD 420 The Prophet Ezekiel was led captive with Joachin king of Judah to Babylon, and he prophesied there to those who were captives with him, to those repenting that they had willingly handed over the prophecy of Jeremiah to enemies, and yet saw the city Jerusalem to stand, which he had predicted would fall.
Gregory the Dialogist · AD 604 Now what is said about his receiving the spirit of prophecy in the thirtieth year indicates something we should consider, namely that according to the use of reason, the word of teaching is not available except at a mature age. Hence the Lord Himself at the twelfth year of His age, sitting in the temple among the teachers, wished to be found not teaching but questioning.
2 On the fifth of the month, the same is the fifth year of the transmigration of king Joachin,
John Chrysostom · AD 407 Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult.
Jerome · AD 420 (Verse 2) While I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God in the fifth month: it was the fifth year of the exile of King Joachin. As the captive people sat by the rivers of Babylon, David prophesied in the spirit: By the rivers of Babylon, there we sat down and wept (Psalm 137).
Gregory the Dialogist · AD 604 Ezekiel indicates the time, adding: "On the fifth of the month, this is the fifth year of the captivity of King Joachin." And so that he might properly indicate the person, he also relates his lineage.
3 the word of the Lord came to Ezekiel, a priest, the son of Buzi, in the land of the Chaldeans, next to the river Chebar. And the hand of the Lord was over him there.
Origen of Alexandria · AD 253 If you want to understand that this word is said about the Savior, do not hold back. The allegory has its own meaning as well, in this way: the Word of God comes to us as he who was born of the virgin, that is, man; as the Word who lives always in the Father.
Jerome · AD 420 (Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown.
Gregory the Dialogist · AD 604 We must consider what order of expression there is in the words of the prophet. For he who had said above concerning himself, "The heavens were opened, and I saw visions of God," afterward adds as if narrating about another: "And the hand of the Lord was upon him there." And then he returns as it were to himself and says: "And I saw, and behold a whirlwind came from the North."…
4 And I saw, and behold, a whirlwind arrived from the north. And a great cloud, wrapped in fire and brightness, was all around it. And from its midst, that is, from the midst of the fire, there was something with the appearance of amber.
Origen of Alexandria · AD 253 When you have been purified by the sweeping wind, to the extent that it has swept away every evil from you and everything of evil character in your soul, then you will begin to benefit from the great cloud that envelopes the sweeping wind.
Gregory the Dialogist · AD 604 But what followed from that darkness of the great cloud is added, when it immediately says: "And fire enveloping." For by the name of fire, when it is spoken through signification, sometimes the Holy Spirit is designated, and sometimes the malice of the mind.
Bonaventure · AD 1257 Ezekiel is describing the judgment: "As I looked, a stormwind came from the North, a huge cloud with flashing fire, enveloped in brightness; from the midst of which, the midst of the fire, something gleamed like electrum." First, as to the disturbance of natural powers shown by the stormwind; second, as to the conflagration of fires shown by the flashing fire; third, as to the…
5 And in its midst, there was the likeness of four living creatures. And this was their appearance: the likeness of a man was in them.
Origen of Alexandria · AD 253 The cherubim are interpreted as the fullness of knowledge. Whoever is full of skill becomes a cherub that God drives.
Jerome · AD 420 (Verse 5.) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a human in them. And what follows, And there is a brightness in it, should be noted with a mark.
Bonaventure · AD 1257 "Within it were figures resembling four living creatures." The four orders are designated by the four living creatures: the order of pontiffs by the lion, that of martyrs by the ox, that of confessors by the man, that of virgins by the eagle, by reason of contemplation.
6 Each one had four faces, and each one had four wings.
Jerome · AD 420 (Verse 6) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a man is among them. In the midst of it, it is understood, is indeed electricity: but it is better to understand it as fire, which is light for believers and punishment for unbelievers.
Gregory the Dialogist · AD 604 The four holy living creatures, which are foreseen through the spirit of prophecy, are described with subtle narration when it is said: "Four faces to each one, and four wings to each one." What is expressed by the face except knowledge, and what by the wings except flight? For indeed each one is recognized by the face, while by wings the bodies of birds are lifted up on high.
7 Their feet were straight feet, and the sole of their foot was like the sole of the foot of a calf, and they sparkled with the appearance of glowing brass.
Jerome · AD 420 (Verse 7) The four faces to one, and the four wings to one, and their feet were straight feet, and the sole of their feet was like the sole of a calf's foot, and they sparkled like the appearance of burnished brass. And the hands of a man were under their wings on their four sides.
Gregory the Dialogist · AD 604 What is designated by feet if not the steps of actions? Therefore the feet of the four living creatures are described as being straight, because the works of the holy evangelists and of all the perfect are not twisted to follow iniquity. But those do not have straight feet who are bent back to the evils of the world which they had abandoned.
8 And they had the hands of a man under their wings on the four sides. And they had faces with the wings on the four sides.
Jerome · AD 420 (Vers. 8, 9.) And they had four wings, and their wings were joined one to another. They did not turn back when they walked, but each one moved forward before its face.
Gregory the Dialogist · AD 604 "And the hand of a man under their wings on four sides." The four parts can be understood in this place as the four regions of the world, namely East, West, South, and North, because the preaching of the saints has gone forth by God's authority into all parts of the world.
9 And their wings were joined to one another. They did not turn as they went. Instead, each one advanced before his face.
Jerome · AD 420 (Verses 8, 9) And they had four wings, and their wings were joined one to another. They did not turn back when they walked, but each one moved forward before its face.
Gregory the Dialogist · AD 604 "And they had faces and wings on four sides, and their wings were joined one to another." They have faces and wings in four directions, because in preaching throughout all regions of the world they demonstrate whatever they perceive concerning the humanity and whatever concerning the divinity of our Redeemer.
10 But as for the likeness of their face, there was the face of a man, and the face of a lion on the right of each of the four, then the face of an ox on the left of each of the four, and the face of an eagle above each of the four.
Irenaeus · AD 202 For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, t…
Augustine of Hippo · AD 430 It appears to me that those who have taken the lion to point to Matthew, the man to Mark, the ox to Luke and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark and the lion to John.
Bonaventure · AD 1257 There is a wondrous conformity between the Old and New Testaments, not only in the content of their meanings, but also in the fourfold structure of their parts.
11 Their faces and their wings were extended above: two wings of each one were joined together, and two covered their bodies.
Jerome · AD 420 (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.
Theodoret of Cyrus · AD 458 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.
Gregory the Dialogist · AD 604 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.
12 And each one of them advanced before his face. Wherever the impetus of the spirit was to go, there they went. And they did not turn as they advanced.
Jerome · AD 420 (Verse 12) And each thing moved forward before its own face. Wherever the impulse of the spirit was, there they moved forward and did not turn back while they traveled.
Gregory the Dialogist · AD 604 For there are many sins which we commit, but they do not seem serious to us because, loving ourselves with a private love and closing our eyes, we flatter ourselves in our self-deception. Hence it often happens that we judge our own serious faults lightly, while judging the light faults of our neighbors severely.
13 And as for the likeness of the living creatures, their appearance was like that of burning coals of fire, and like the appearance of lamps. This was the vision dashing in the midst of the living creatures, a bright fire, with lightning going forth from the fire.
Jerome · AD 420 (Vers. 13, 14.) And the likeness of the creatures, and their appearance was like burning coals of fire, and like the appearance of torches. This was the vision running among the creatures, a gleam of fire, and lightning coming forth from the fire. And the creatures went and returned like the flashing of lightning.
Gregory the Dialogist · AD 604 It follows: "And the likeness of the living creatures, and their appearance was like burning coals of fire, and like the appearance of lamps." Fire of burning coals and of lamps is compared to the appearance of the living creatures.
14 And the living creatures went and returned like flashes of lightning.
Jerome · AD 420 But the burning coals and the lamps running among the animals are interpreted from that place of Isaiah: And the fire shall eat the flesh as the grass, and I will sanctify them in the burning fire (Isaiah 5:24). And it is written elsewhere: Burning coals shall fall upon them (Psalm 140:11).
Gregory the Dialogist · AD 604 There follows: And the living creatures went and returned in the likeness of flashing lightning. Since it was said above, "They did not turn back when they walked," for what reason is it now said, "The living creatures went and returned"? These statements seem very much contrary to each other, because they went and did not return, and they went and returned.
15 And as I beheld the living creatures, there appeared above the earth, next to the living creatures, one wheel having four faces.
Novatian · AD 258 The wheels that lie beneath it signify the various periods of time in which all the component members of the world are constantly being whirled forward. Furthermore, feet have been given to these members that they may not always stand still but move on. All their limbs are studded with eyes because the works of God are to be contemplated with ever careful observation.
Ambrose of Milan · AD 397 And so, I recognize more clearly what I read: For the wheel runs within the wheel and is not hindered (Ezek. 1:16-17). For he passes his life without any offense in any passion, and even within these things the wheel runs. The Law runs within grace, and obedience to the Law is within the course of divine mercy: for the more it turns, the more it is proven.
Gregory the Dialogist · AD 604 But what does the wheel signify except sacred Scripture, which turns from every side toward the minds of its hearers, and is held back from the way of its preaching by no corner of error? It turns from every side because amid adversity and prosperity it proceeds rightly and humbly.
16 And the appearance of the wheels and their work was like the appearance of the sea. And each of the four were similar to one another. And their appearance and work was like a wheel in the center of a wheel.
Origen of Alexandria · AD 253 If you consider the way in which the universe moves in different and contrary ways, whether you think it is in error or whether you think it is of a different nature from us, you see the meaning of "a wheel within a wheel." But as far as all that is concerned, the God of the whole universe directs everything and makes everything to move where he wills, in Christ Jesus, to whom…
Gregory the Dialogist · AD 604 Rightly are the sacred utterances said to be similar to the vision of the sea, because in them there are great volumes of sentences, heaps of meanings. Nor is it undeservedly that Sacred Scripture is said to be similar to the sea, because the sentences of speech are confirmed in it through the sacrament of baptism.
Bonaventure · AD 1257 Ezechiel beheld within figures resembling four living creatures, and later there appeared a wheel within another. Then the Prophet says that "the appearance of the wheels and the work of them was like the appearance of the sea," and that it was "as it were a wheel in the midst of a wheel." According to Gregory, the "two wheels" having "four faces" point to Scripture which has t…
17 Going forth, they went by means of their four parts. And they did not turn as they went.
Jerome · AD 420 The two wheels are the New and the Old Testament; the Old moves within the New and the New within the Old.
Gregory the Dialogist · AD 604 Where else do the divine utterances go, if not to the hearts of men? But going through four parts they were going, because Sacred Scripture goes to the hearts of men through the law, signifying mystery. Through the prophets it goes somewhat more openly, prophesying the Lord. Through the Gospel it goes, presenting the one whom it prophesied.
18 Also, the size and height and appearance of the wheels was dreadful. And the entire body was full of eyes all around each of the four.
Jerome · AD 420 Three, however, are indicated both in the animals and in the wheels, when they stood, when they walked, when they were lifted up, which both the animals and the wheels did in common. For neither could animals that were standing walk on wheels, nor could animals walking on the ground lift themselves on wheels, but of those actions, one was rest, one was motion, and elevation.
Philoxenus of Mabbug · AD 523 It hath been said by God that their [four] sides were "living animals" [which] were "full of eyes as they turned round." And by this word He hath taught us that the whole of the spiritual nature can see, and that all of it can hear, and that all of it can perceive, and that all of it can think, and that all of it can understand, and that all of it can desire with the desire of…
Gregory the Dialogist · AD 604 What is it that in the words of Sacred Scripture these three things are said to be present, so that they are mentioned as having stature, height, and a horrible appearance, that is, a terrible one? We must greatly inquire what is called the stature of divine Scripture, what is its height, what is its horrible appearance.
19 And when the living creatures advanced, the wheels advanced together with them. And when the living creatures were lifted up from the earth, the wheels, too, were lifted up at the same time.
Jerome · AD 420 (Vers. 19 seqq.) When the animals walked, the wheels walked alongside them. And when the animals were lifted up from the ground, the wheels were also lifted up. Wherever the spirit went, the wheels went there too, for the spirit of life was in the wheels. As the animals went, the wheels went, and as they stood, the wheels stood.
Gregory the Dialogist · AD 604 "And when the living creatures walked, the wheels also walked beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up together with them." The living creatures walk when holy men understand in Sacred Scripture how they should live morally.
20 Wherever the spirit went, as the spirit was going forth to that place, the wheels, too, were lifted up together, so as to follow them. For the spirit of life was in the wheels.
Theodoret of Cyrus · AD 458 The prophet also claims that the spirit of life was in the wheels, its movement was spontaneous and of its own free will. For the chariot was not placed on some living creatures or on a yoke, but violent clouds went before, and that mighty wind followed. The divine vehicle ran on its own accord with the living creatures preceding it and the wheels moving on their own.
Gregory the Dialogist · AD 604 "Wherever the spirit went, the wheels were equally lifted as the spirit went there, following it." For wherever the spirit of the reader tends, there the divine utterances are also lifted up, because if you seek something lofty in them by seeing and understanding, these same sacred utterances grow with you, ascend with you to higher things.
21 When going forth, they went forth, and when standing still, they stood still. And when they were lifted up from the earth, the wheels, too, were lifted up together, so as to follow them. For the spirit of life was in the wheels.
Jerome · AD 420 And this whole vision is: a Spirit lifting up, and a great cloud, and four living creatures, and wheels following the same creatures, and the spirit, which deserve to be under the firmament of God.
Gregory the Dialogist · AD 604 Concerning these wheels the same prophet repeats and adds: "When they went, they went, and when they stood, they stood; and when they were lifted up from the earth, the wheels were likewise lifted up following them, because the spirit of life was in the wheels." As you know, dearest brothers, these things have already been said for the most part, but they are narrated through r…
22 And above the heads of the living creatures was the likeness of a firmament: similar to crystal, but dreadful to behold, and extending over their heads from above.
Jerome · AD 420 (Verse 22 onwards) And the likeness above the heads of the living creatures was like the appearance of a crystal dreadful ice; extended above their heads was what appeared to be a firmament. Under the firmament their wings were straight, one toward another. Each of them had two wings that covered their bodies, and each one had two wings that covered one side.
Gregory the Dialogist · AD 604 "And the likeness over the heads of the living creatures was of a firmament, like the appearance of terrible crystal, stretched above their heads." With the Lord's generosity, we shall explain these things in two ways, so that we may leave it to the reader's judgment to decide what should be chosen. For by the name of firmament, the heavenly powers can be understood.
23 And their wings were straight under the firmament, one toward the other. One of them was covered by two wings on his body, and the other was covered similarly.
Gregory the Dialogist · AD 604 "Each one covered his body with two wings, and another was similarly covered." We have already said above that action is signified by the body, while virtues are signified by the wings.
24 And I heard the sound of their wings, like the sound of many waters, like the sound of the sublime God. When they walked, it was like the sound of a multitude, like the sound of an army. And when they stood still, their wings were let down.
Gregory the Dialogist · AD 604 "And when they stood, their wings were let down." The holy living creatures stand when they consider the things of God with intent contemplation. But their wings are lowered, because while they behold the lofty judgments of God, their own virtues become worthless to them.
Bonaventure · AD 1257 Then the Prophet says that he "heard the sound of their wings, like the roaring of mighty waters, like the voice of the Almighty." The "sound of their wings" is "heard" when the minds are prompted; and "the voice of the Almighty" rings out because all things are from God.
25 For when a voice came from above the firmament, which was over their heads, they stood still, and they put down their wings.
Gregory the Dialogist · AD 604 "For when there was a voice above the firmament that was over their head, they stood and lowered their wings." We have judged that the upper firmament should be expounded under a twofold understanding. For, as has been said, by the name of firmament the celestial powers can be understood.
Bonaventure · AD 1257 This witnessing of the uncreated Word transcends any judgment by a creature. Hence the living creatures lowered their wings when a voice came from above the firmament. How shall we hear the thunder if we hardly see the lightning of this speech?
26 And above the firmament, which was suspended over their heads, there was the likeness of a throne, with the appearance of the sapphire stone. And over the likeness of the throne, there was a likeness with the appearance of a man above it.
Pachomius the Great · AD 348 When he came to the doorway of the church, he looked in and saw an apparition. Where his feet were, there appeared to him something like a sparkling sapphire, and he was unable to look at his face because of the great light that unceasingly flashed forth from him.
Gregory the Dialogist · AD 604 "And above the firmament that was over their head, as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne, a likeness as it were of the appearance of a man above." What is designated by the throne except those angelic virtues which surpass even the angels themselves in the dignity of a higher place?
27 And I saw something with the appearance of amber, with the likeness of fire within it and all around it. And from his waist and upward, and from his waist downward, I saw something with the appearance of fire shining all around.
Jerome · AD 420 In fact, even in Ezekiel, from what looked like from his waist upward God resembled amber, but from his waist downward he resembled fire. Whatever is above is gold, and whatever is below is ready for purgation in Gehenna.
Gregory the Dialogist · AD 604 "And I saw something like the appearance of amber." And so that the holy prophet might show that he had seen the union of both natures in His person, he immediately added: "And I saw something like the appearance of amber." What is it that the appearance of a man is seen upon the throne as the likeness of amber, except that in amber, as we said far above, gold and silver are mi…
28 There was the appearance of the rainbow, as when it is in a cloud on a rainy day. This was the appearance of the splendor on every side.
Origen of Alexandria · AD 253 It is clear … that Ezekiel saw the cherubim and their course, and the firmament above them and the one seated on the throne. What could be more glorious and exalted than these things?
Theodoret of Cyrus · AD 458 He did not say this was the nature of the Lord or the glory of the Lord but that this was the likeness of the glory of the Lord. For as he willed, so he spoke, and creating the vision, he made me worthy of contemplating it.
Gregory the Dialogist · AD 604 "And I saw, and I fell upon my face." But let us recognize that the prophet, even when lifted up, could not bear this same likeness of glory. It follows: "And I saw, and I fell upon my face." What then would happen to this man if he had seen his glory as it is, when he who saw the likeness of his glory but was unable to bear it, fell?