10. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

10. Et similitudo facierum facies hominis, et facies leonis ad dextram ipsis quatuor: facies bovis a sinistra ipsis quatuor, et facies aquiae ipsis quatuor.

He now comes down to the faces or countenances of the living creatures themselves. The face is properly used with reference to the whole body, but the Prophet only means the countenance. He says therefore that there was on the right as it were the face of a man and of a lion, and on the left, the face of an ox and of an eagle We explained yesterday why four heads and as many faces are ascribed to the angels of God, because so great was the dullness of the people, that they did not acknowledge the providence of God over all parts of the world. For we know that they were so intoxicated with foolish confidence, that they wished to hold God shut up as it were within a prison: for their temple was as it were God's prison. Hence the Prophet shows how the providence of God shines over other parts of the world. But since there is vigor in animals, so for brevity's sake he puts four remarkable species of animals. Yet one question remains, and that a difficult one, for in Ezekiel 10:14, he puts a cherub for an ox. Some think, or at least reply, that it appeared at a distance the face of an ox, but nearer it was that of a cherub. All see that this is a sophistry, and because they cannot otherwise escape the difficulty, they have imagined that fiction, which has no firmness in it. Others think that cherub and ox are identical; but this may be refuted from many places, for cherubim have not the heads of oxen, as all very well know. I therefore have no doubt there was some difference in the second vision, when God appeared to his own Prophet in the Temple. It is called the same vision on account of the likeness, but it does not follow that all particulars were exactly the same. Nor ought this conjecture to be rejected, because when God made himself known to his servant in Chaldea, as I have said before, he wished to reprove the sloth of the people by this multiform image; but when he appeared a second time in the Temple, there it was something more divine. Hence therefore the variety, because each animal then bore the face of a cherub instead of that of an ox. Therefore, besides the stature of the whole body, there was a remarkable feature whence the Prophet could more easily and familiarly recognize these living-creatures to be cherubim or angels. This reason also seems to explain why God showed to his Prophet a form which approached more nearly to that of the sanctuary, and to the two cherubim who surrounded the ark. Besides, some think that the heads were so arranged, that the man's head should look towards the east, and the opposite head towards the west. But it is scarcely to be doubted that the four faces had the same aspect, and turned their eyes in the same direction, there being on the right the two forms which we have mentioned of a man and a lion, and on the left, those of an ox and an eagle. Afterwards follows --