Ezekiel 10 commentary

The fire being taken from between the wheels, under the cherubim, 13, seems to have signified the wrath of God to be executed upon Jerusalem. It intimated that the fire of Divine wrath, which kindles judgment upon a people, is just and holy; and in the great day, the earth, and all the works that are therein, will be burnt up.

Ezekiel sees the working of Divine providence in the government of the lower world, and the affairs of it. When God is leaving a people in displeasure, angels above, and all events below, further his departure. The Spirit of life, the Spirit of God, directs all creatures, in heaven and on earth, so as to make them serve the Divine purpose. God removes by degrees from a provoking people; and, when ready to depart, would return to them, if they were a repenting, praying people. Let this warn sinners to seek the Lord while he may be found, and to call on him while he is near, and cause us all to walk humbly and watchfully with our God.

Here the Prophet relates another vision which has a great likeness to the first which he related to us in the first chapter, but it has another object, as we shall soon see. Since we discussed the chief members of the vision in the first chapter, I shall now therefore be shorter. I shall only glance at what I formerly said, and at the same time point out any difference. But before we descend to that, God’s design in this vision must be understood. God wished to bear witness to the Jews that he had nothing further in common with them, because he intended to leave the temple, and then to consume the whole city with burning. But lest this threat should be unheeded by the Jews, God’s majesty was placed before them so fearfully that it might strike even the obstinate with fear. Now I come to the words. He says, that he saw again over the heads of the cherubim a throne, whose color was like sapphire Instead of living creatures he now puts cherubim, and there is no doubt that those living creatures of which he formerly spoke were cherubim. But because the vision occurs in the temple, God begins familiarly to explain to his servant what was previously too obscure. For he had seen the four living creatures near the river Chebar, namely, in a profane country. When therefore the Jews and Israelites were absent as exiles far from the temple, it is no wonder that God did not appear so clearly to his Prophet as he now does when brought into the temple. For although the Prophet has not changed his place, yet he does not seem to have been transferred to Jerusalem in vain, and to behold what was done in the temple. This is the reason why he now calls those cherubim which he had before called simply living creatures. But we have explained why four cherubim were seen, while only two were in the sanctuary, namely, because the Jews were almost buried in gross ignorance. They had long ago departed from the pursuit of sincere piety, and the light of celestial doctrine had been almost extinct among them. Since, therefore, the ignorance of the people was so gross, something rude must be put before them, or otherwise they could not understand what they ought to learn.

Now it is by no means doubtful that God obliquely wishes to reprove that base ignorance, because it was not his fault that they did not perceive in the law and the temple whatever was useful to be known for their salvation. When, therefore, God changes this legal form, there is no doubt he shows how degenerate the people was, just as if he had transfigured himself. But we must also remember what I then said, that four cherubim were offered to the Prophet that God might show that he embraced the whole world under his own dominion. We saw a little while ago, that the Jews, While they thought themselves already without God’s care, being thoroughly callous, were so blind that they supposed at the same time that God exercised no care over the world. In vain, therefore, in their perverse imaginations they shut up God in heaven; he shows that he rules the whole universe, and that nothing moves except by his secret power. Since then four cherubim are put instead of two, it is just as if God showed that he reigned throughout the four quarters of the globe, and that his power is extended in all directions, and hence that it was the height of impiety for the Jews to imagine that he had deserted the earth Thirdly, we must remark what has also been said before, that the cherubim had four heads, that God might show that angelic motions flourish in all creatures. But I shall repeat this last comment in its proper place. I now only touch it shortly.

We must now see why the Prophet says, there was a throne whose color was like sapphire, and the throne itself was above the four cherubim: because in truth God has his angels at hand to obey him: hence they are placed under his feet, that we may know that they are not independent, but are so subject to God that they always depend upon his nod, and are borne wherever he commands them. This is the reason why they were placed under the expanse where God’s throne was As far as the expanse is concerned, it is the noun which Moses uses in relating the creation of the world. (Genesis 1:6, 7, 8.) The Greeks translated it by στερεωμα but badly: the Latins imitated them when they used the expression “firmament:” but it is taken for the heavens, and for the whole space between us and heaven, and yet it is above the world. God shows his throne above the expanse of heaven, not without himself, lest the Prophet should conceive anything earthly. For we know how inclined men’s minds are to their own fictions. But when God is mentioned, we cannot conceive anything aright unless we raise all our senses above the whole world. God, therefore, to raise up the mind of his Prophet, and to show himself at hand that the Prophet may reverently attend to the oracles, and then that he may regard the heavenly glory of God with becoming humility, interposed the expansion between his throne and the earth. It follows —

Ezekiel 10:2

2. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.

2. Et dixit ad virum, qui indutus erat vestibus lineis, dixit, Vade Or “enter.” — Calvin. intra in medium rotarum “Of the wheels.” — Calvin. sub cherub, et imple volas tuas carbonibus ignis That is, “lighted coal.” — Calvin. e medio cherubim, et sparge contra urbem. Et ingressus est in oculis meis. “To my eyes.” — Calvin.

Now the end of the vision is related, which I just touched upon, since God determined utterly to destroy the city; but this is described by a visible and external symbol. God therefore is said to have commanded the wan who was clad in linen garments to fill his hands with coals, and to scatter them, on the city, namely, that he might cause a general burning. Here, indeed, God’s name is not expressed, but shortly afterwards the Prophet more clearly relates what he here touches so briefly and so obscurely. It is evident that the person seated on the throne is here spoken of, and we may collect from the context, that this command cannot be referred to any but to God. But we must observe, that the angel commanded to mark the elect now assumes a new character. And hence we collect that the angels were so the ministers of God’s favor toward the faithful, that at the same time, whenever they were commanded, they executed his vengeance; as a steward placed over a large family, not only sustains the office of providing for the family, in supplying it with food and clothing, but in chastising those who conduct themselves sinfully and wickedly. Such, therefore, is the duty of God’s angels. When God wishes to brand sinners with double shame, he often delivers them up to the devil as his executioner, and when we are delivered into the devil’s hand, this is a sign of extreme vengeance. But God by his angels often exercises judgment against the reprobate, as examples everywhere occur; but that is peculiarly remarkable, when the angel slew so many thousands in the army of Sennacherib, that he raised the siege by which the Assyrians oppressed Jerusalem. (2 Kings 19:35; Isaiah 37:36.) The same thing is now delivered by the Prophet. We saw the angel clad in the linen garments become the protector of the faithful, to preserve them from all injury. But now he is sent to scatter coals through the whole city, to consume the stones and the wood, as well as the men.

These things seem to be contrary to each other, but we show that there is nothing absurd in it, if God imposes a double character on his angels. He said, therefore, to the man who was clothed, enter within the wheel under the cherub Here there is a change of number, because the singular number cherub is put for cherubim. But I remarked before that this is usual, and God proposed nothing else than to mark the place where the fiery coals were taken which burnt up the city. The altar was never without fire; for it was not lawful to use any kind of fire, since in this way the sacrifices were contaminated. (Leviticus 6:12, 13.) But that perpetual fire, which God wished to burn upon the altar, regarded reconciliation to himself; for sins were expiated by sacrifices, and therefore the fire on the altar was as it were the people’s life. But now God signifies that he had a hidden fire within the wheels, which were near the cherubim, or the four animals. But we have said, and it will be necessary to repeat it again, that by wheels all agitations are represented which are discerned under heaven, or revolutions, as they are usually called. But he saw wheels under the angels, because when the wind rises, when the sky is covered with clouds and mists, when the rain descends, and the air is disturbed by lightnings, we think, when all these things happen, that such motions and agitations take place naturally. But before this God wished to teach us that great agitations are not blind, but are directed by secret instinct, and hence the notion or inspiration of the angels, always exists. Now, therefore, when God orders his angel to take fire from the midst of the wheel which was under the cherub, this only means that God has various means of destroying the city. Now the wheels, as we saw before, were carried in different directions, so that they flew throughout the city. Since, therefore, the fire was in the midst of the wheels, while the angels transferred the wheels by their own secret motion, hence we gather that the burning of the city was in the hand of God, and at the same time in the temple. For the Prophet does not now see the wheels near the river Chebar, but in the temple itself; and there is a tacit contrast, as I have reminded you, between the fire by whose incense God was reconciled, and whence also the sacrifices had their odor sweet and pleasing to God, and between this fire, which should be destructive to the whole people. But he says, the angel had entered, that we may know, as I have said before, as soon as God has pronounced what he wishes to be done, that the execution of it is at hand. Lastly, the Prophet here commends to us the effect of his command, when he says, that the angel entered immediately, as God had commanded. It follows —

Ezekiel 10:3

3. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court.

3. Et cherubim stabant ad extra domus cum veniret vir: That is, “while he was entering.” — Calvin. et nubes replevit atrium interius.

Here the Prophet relates where the cherubim were when the men entered, which looks only to the certainty of the prophecy. For we are not here to seek any cunning speculations why they were on the right hand. It is only intended to show that the way was open to the angel to approach directly to God, and that the cherubim were disposed there to render their assistance; for there ought to be an agreement between the angel who took the fire which he scattered through the whole city, and the cherubim who carried all the angels. Here the Prophet shows this agreement, because the cherubim were turned to the right hand when he entered, so that God was at hand; then also the cherubim were at. hand, and thus the wheels bore along the fire.

Now we understand the intention of what we read. The interior court was filled with a cloud: doubtless this signifies, that God by all means confirmed the vision, that no suspicion should creep in that the Prophet was deluded with an empty spectra (Exodus 40:34, 35; Numbers 9:15.) This therefore is the reason why God not only appeared on his heavenly throne, but also filled the temple with a cloud; although, as I have said before, this cloud was a symbol of God’s alienation, (1 Kings 8:10, 11; Psalm 18:12,) and we know that the sanctuary was filled with a cloud, although God then wished to testify his paternal favor: but in this place and elsewhere, as in Psalm 18, and in other places, a cloud seems to signify the averted face of God, as if the temple was full of darkness. And this afterwards is better confirmed; for he says —

Ezekiel 10:4

4. Then the glory of the LORD went up front the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory.

4. Et elevata fuit gloria Ie-hovae desuper cherub That is, “which was above the cherub.” — Calvin. ad limen domus; “Above the threshold of the temple.” — Calvin. et impleta fuit domus nube: et atrium impletum fuit fulgore gloriae Iehovae.

In this verse the Prophet confirms what he lately touched upon, viz., that the temple was filled with blackness, because God had transferred his glory away. He says then, that the brightness of God’s glory appeared above the threshold But the glory of God resided in the sanctuary and in the very ark of the covenant; but now, when it advances to the threshold, it is just as if he should extinguish the splendor of his glory by which the temple was adorned, and transfer it elsewhere. But he says, that the glory of Jehovah was elevated from its place: these words signify change of place: God is everywhere said to dwell between the cherubim, and he wished to be called upon there; but now his glory is said to be removed elsewhere. Hence, therefore, it appears, that the temple was deprived of God’s presence, and was in some sense stripped of its furniture; for without God what remained? Hence that darkness which was formerly mentioned, and is again repeated. The glory of Jehovah then was withdrawn: from whence? from its own place and station, where it dwelt between the cherubim, and came to the threshold of the temple: then he says, all was changed. For the temple in which God’s glory formerly shone forth became full of darkness; but the threshold of the house, which was as it were profane, was full of splendor: not that God dwelt at the threshold, for this vision has another meaning, viz., that God after leaving his temple appeared without it; for by the threshold he signifies a place conspicuous to all. Now therefore we understand the design of the Holy Spirit when he says, the glory of Jehovah was elevated from that seat, which he had chosen as a residence for himself between the cherubim, and was conspicuous above the threshold: whence it happened that the temple itself grew dark, but God’s brightness was conspicuous in the court itself. It follows —

Ezekiel 10:5

5. And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.

5. Et vox alarum cherubim audita fuit usque ad exterius atrium, sicuti vox Dei omnipotentis cum loquitur.

In this verse also the Prophet confirms the vision, because God always gave signs of his presence. But it seems also to have another object, since the cherubim by the sound of their wings point out a remarkable change, both unusual and incomprehensible. For he says, there was a noise which shook the place, just as if God was speaking. When therefore we hear God’s voice, the Prophet means to say, it is just as if God thundered from heaven and made the whole world tremble; for no concussion can be more severe than that sound of the cherubims’ wings. From this a certain wonderful change must be perceptible, since God so filled his Prophet with terror, that he should be a messenger and witness of it to all others.

PRAYER.

Grant, Almighty God, since thou now placest before our eyes proofs of thine anger, that we may not perversely provoke thy wrath, like thine ancient people; but rather, may we so profit by this teaching as to grow wise in time, and strive to be reconciled to thee, and to cast away all our depraved desires, until at length we shall be gathered unto that blessed rest which thine only-begotten Son has procured for us by his blood. — Amen.

Lecture Twenty sixth.

Ezekiel 10:6-7

6. And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.

6. Et factum est cum praecepisset viro qui indutus erat lineis, dicendo, Sume ignem e medio rotae, e medio cherubim; profectus est, et stetit e regione rotae.

7. And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.

7. Et extendit cherub manure suam e medio cherubim ad ignem qui erat in medio cherubim: et recepit, et dedit in volas “Into his hands.” — Calvin. ejus qui indutus erat lineis: et accepit, et egressus est.

Here the Prophet teaches the end of the vision. The Jews thought that they should always be safe and secure under God’s presence; they thought that the sacred fire on the altar availed for the expiation of all wickedness. But God showed that he so resided in the temple that he clothed himself with wrath against them, and that the cherubim were keepers of his arms by which they were at length to be destroyed. We see, therefore, that this false and perverse glowing by which the Jews were intoxicated was cut from under them, since they thought that God was in some way bound to themselves exclusively. Hence the angel is ordered to take fire and to sprinkle it about the city, that it may be destroyed by the burning. But this was necessary, because the Jews, while they for a long time obstinately abused the forbearance of God, could not be induced to repent by any fear of his wrath. For this reason this vision was shown to the Prophet. Then he says that fire was given, but whence was it taken? it was, says he, in the midst of the cherubim. When David prays to God, he makes mention of the cherubim, (Psalm 80:1,) by which a more familiar access is laid open, and deservedly so; because God, when inviting the faithful to himself, as if he stretched forth his hands to them, had angels at hand who brought him in contact with men. Now the Prophet teaches, that God’s presence was of no use to the Jews, because he was in arms for their destruction; and the cherubim, who were formerly ministers of his grace, were now at hand to execute his vengeance, since they extend fire from hand to hand for the conflagration of the whole city. For he says, that he was come who was clad in linen garments, and stood near the wheels, by which words he signifies, that angels were thoroughly prepared to obey God’s commands in every particular. In men there is great delay and even languor; but the Prophet assures us, that angels were ready for the performance of their duty. As soon as God shows them what he wishes to be done, they have their hands extended, and thus they are prepared to execute his will. For this reason he says, that they stood near the wheels It follows —

Ezekiel 10:8

8. And there appeared in the cherubims the form of a man’s hand under their wings.

8. Et visa est ipsis cherubim similitudo manus hominis sub alis

I will now pass rapidly over what I explained more copiously in the first chapter, lest I should burden you with vain repetition. I said that hands appeared under the wings, that the Prophet might understand the great vigor of angels for action: but in the meantime it marked the agreement of their agitation with the obedience which they offer to God. For doubtless wings in angels represent direction, by which God testifies that the angels have no proper or independent, motion, but are governed by his secret instinct: for wings signify something terrestrial and human. And it is clear that when wings were given to angels, by this symbol God’s secret government was pointed out, (Colossians 1:16,) for they are not only called principalities, but powers. Since, therefore, God governs angels by his own will, he therefore wishes them to be represented in the sanctuary as winged. (Exodus 25:20, and Exodus 37:9.) Now, because there is no action without hands, the Prophet says that human hands appeared under the wings: as if he had said, that this alacrity was not without its effect, because it was joined with operation, for we know that all functions are designated by this word in Scripture. It is then as if he said, that the angels were winged, since they were animated by the secret virtue of God, and had no motion in themselves; then that they were apt and fit for exercising the functions committed to them, because they were endued with hands. But he says that those hands lay hid under their wings, because angels do not take up anything rashly, as men take up a matter vigorously, but without choice. He says, then, that their hands were covered by the wings, because angels undertake nothing rashly nor without consideration, but every operation of theirs depends on that secret government of God of which I have spoken. It follows —

Ezekiel 10:9

9. And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.

9. Et aspexi, et ecce quatuor rotae e regione cherubim, rota una e regione cherub unius, altera rota e regione alterius cherub: et aspectus rotarum tanquam similitudo lapidis Tharsis.

Here the Prophet, as in the first chapter, says that wheels were added to each living creature. I have previously explained what the wheels mean. I will now only allude to them; concerning the living creatures I shall by and bye treat more fully. But the wheels are images of all the changes which are discerned in the world. No more suitable figure can be chosen; for nothing is stationary in the world, but revolutions, as we commonly call them, are continually happening. Since, therefore, they are so changeable, nay even tumultuous at times, profane men cannot understand how the world is governed by the fixed counsel of God; but they fabricate for themselves a blind fortune: hence God in concession to our weakness has represented to us, under the form of wheels, all changes of things, all accidents, as they are called, and all events; as if he were to say, that all things in the world are revolving and changing, not only that all elements are agitated upwards and downwards, but human events especially. Meanwhile he has corrected the error, while he has conceded something to the rudeness of men. For we see manifold conversions which appear to us under the form of a wheel: but meanwhile we indulge in too much license, when we imagine a blind fortune. Hence the Prophet saw wheels near the cherubim; that is, he saw those changes by which men’s minds are disturbed, as if all things happened rashly in the world. But he saw that the wheels did not revolve by their own force, but are annexed to the angels, since all events depend on a first cause, namely, on that secret ordinance and inspiration of God, by which the angels are moved, and whence also they have their vigor. In this explanation nothing is forced, because it is not doubtful that the living creatures, as we shall soon see, signify angela Let us go on then to the context —

Ezekiel 10:10

10. And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.

10. Et aspectus eorum similitudo una, That is, “the appearance of each was the same.” — Calvin. ipsis quatuor, quemadmodum si rota esset in medio rotae.

We have also explained this part. He says that all had the same aspect, not because God always governs events in an equable manner, for experience opposes this. But he means that the appearance was the same, because the variety which causes darkness to our eyes, does not remove the perpetual and well-arranged tenor of the works of God. Hence there is one appearance to the four wheels, because all God’s works agree among themselves; and although their wonderful variety draws our eyes this way and that, yet he knows how to direct to his own purposes things which appear so dissipated. There is again a kind of concession, when he says, that wheel was in the midst of wheel For we see things so mutually involved, that no distinction occurs to us when we consider God’s works by our own carnal sense. If we wish, therefore, to judge concerning God’s works, wheel will be in the midst of wheel; that is, there will be wonderful perplexity, and this will hold us so bound together, that our minds cannot extricate themselves. This, therefore, is the concession, that. wheel was in the midst of wheel; but the common error is corrected directly afterwards, when the Prophet adds that the wheels were full of eyes It follows then —

Ezekiel 10:11-12

11. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.

11. Cum profisiscerentur, ad quatuor latera pergebant, non revertebantur in eundo “Going forward.” — Calvin quia ad locum ad quem respiciebat caput post illud ambulabant, non revertebantur eundo.

12. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.

12. Et tota caro ipsorum, et dorsa ipsorum, et manus ipsorum, et alae ipsorum, denique rotae ipsae plenae erant oculis in circuitu ipsis quatuor rotis.

Now, as I have remarked, after the Prophet has granted that there are certain events of things as it were twisted and bending, and that God acts through windings, he then shows that God does nothing rashly: and that the events which we think tumultuous and confused have a certain direction, and that too the best. For this reason he says, first that the wheels had set out, they did not return, since each followed its own head Interpreters do not agree on these words. For as to the turning of the head, some translate it “the first,” and thus mean that in whatever way the first cherub goes, the others follow him. But I rather think that the wheels are compared with the cherubs themselves, and the singular noun head is here put for heads: for we before saw that wheels were annexed to each cherub, Therefore each wheel has its own head, that is, has a living creature by which it is ruled. Hence the sense of the Prophet is, that the ‘wheels turned on this side or on that, by any outward or sudden impulse, but were governed by the cherubim themselves, which will explain this portion more clearly.

He adds, that the wheels were full of eyes. Hence we gather, that although by the events of things God may seem to sport and to have various erratic circuits, yet all things are governed by his inestimable wisdom: for this reason the wheels are said to be full of eyes The Prophet uses the word flesh inappropriately for the very body of the wheels. But we know that the language which he used in exile was not very elegant, and hence it is by no means wonderful if it is rather rough and savors of asperity. Yet the sense is not doubtful, since the whole body of the wheels in their back and their hands was all full of eyes: he next adds, the wheels themselves, not to mark anything different, but afterwards when he speaks of the flesh, the back and the hands, he names the wheels simply: as if he had said that they were full of eyes in every part. Now we see how things contrary in appearance may be best reconciled. For the events of things are as unstable as if any one kept turning’ a wheel: then they become complicated, as if wheel was within wheel: but in the meantime God so tempers all things among themselves which seem to us confused, that it may appear that he perceives best what is necessary to be done, and that the events of things are full of eyes. But whence does this arise? This clearness depends on the angelic inspiration, for the wheels are not turned in different directions of their own accord, but each follows its own leader and head. It is also said, in appearance like the stone Tharsis, (beryl.) Jerome thought the Cilician sea was intended, and so translated it sky-colored: but because we know that this name beryl occurs among the precious stones, I therefore retain the simple sense. Now it follows —

Ezekiel 10:13

13. As for the wheels, it was cried unto them in my hearing, O wheel.

13. Ad rotas ipsas clamavit, rota in auribus reels.

By this verse the Prophet better confirms what I have said, that the events of things are full of eyes, since they depend on the secret commands of God. Because therefore nothing happens unless by God’s command, hence it happens in the multiform changes of things that there is an equable tenor with reference to God. He says therefore that God cried, or the angel, O wheel. We know that wheels are properly without sense: but here the Prophet signifies that God’s voice is heard by all creatures, so that not even the slightest motion happens without that secret instinct. When the air is serene and calm, we do not think that God’s voice reigns there, but we imagine some natural cause: so also when the sky is clouded, when it rains, when storms rise, when other changes happen, in some way or other we exclude God from these actions. But the Prophet, on the contrary, says, that he heard the voice of God when he cried O wheel Compare Milton here: —

“Wheel within wheel indrawn, Itself instinct with spirit.” — Par. Lost, 6:751. But God did not exclaim by way of derision, but wished to testify that there was a certain hidden inclination by which all creatures obey his command To this end therefore God exclaims, O wheel, that we should not think that events are rashly moved, or that any agitation arises without control, or that the elements are so gross that they do not obey God, since his voice gives efficacy and vigor to all.

Ezekiel 10:14

14. And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.

14. Et quatuor facies uni, singulis animalibus, facies unius facies cherub, et facies secundi facies hominis, et tertii facies leonis, et quarti facies aquilae.

Now Ezekiel descends to the animals themselves, which he now pronounces to be cherubim, yet under another form than that in the sanctuary. We said in the first chapter why he saw four cherubim since only two surrounded the ark of the covenant. This variation may seem absurd, for God was accustomed to accommodate his visions to the forms of the law, that he might hold the people in the simplicity of the law. But the reason which I brought forward in the first chapter is by no means to be rejected, because in truth so great was the grossness and rudeness of the people, that it was necessary to bend aside from the first and genuine institution. God had been content with two cherubim, and in that number doubtless he represented all angels; but he was surrounded on the right hand and on the left that he might show the people that he could never be wanting in power to bring them help. Now the Jews were so stupified that they shut up God in heaven, because scarcely any recognition of his providence then remained, as we have already seen. Since, therefore, the Jews thus excluded God from the government of the world, he was obliged to use a new form, different from that of the law, that they might really perceive that God’s government extended over the four quarters of the world. And there is no doubt that by the four living creatures God reminded them that nothing took place in the world without his control. But when the world is described, its four quarters or regions are put.

Now, therefore, we understand why the Prophet saw not two cherubim only but four: the same reason for difference in the form of the cherubim is also added. For the cherubim were like winged boys: but the Prophet says, that each of the living creatures was furnished with four heads. This was doubtless an assistance towards rousing’ the people from their torpor, because the Jews could not otherwise understand the meaning and the force of the angelic inspiration by which God governs the whole world: hence after four living creatures had been presented before the Prophet, four heads were also given to each living creature, namely, the head of an ox, of a man, of a lion, and of an eagle We said in the first chapter, that by these heads all living creatures were represented to us: for although trees, and the sea, and rivers, and herbs, and the air, and stars, and sun, are parts of the universe, yet in living beings there is some nearer approach to God, and some clearer display of his energy: for there is motion in a man, in an ox, in an eagle, and in a lion. These animals comprehend within themselves all parts of the universe by that figure of speech by which a part represents the whole. Meanwhile since angels are living creatures we must observe in what sense God attributes to angels themselves the head of a lion, an eagle, and a man: for this seems but little in accordance with their nature. But he could not better express the inseparable connection which exists in the motion of angels and all creatures. We have said, that angels are not called the powers “Virtutes.” — Lat. “Vertus de Dieu.” — Fr. An important word, lint not very easily translatable by a single English word. — Tr. of God in vain: now when a lion either roars or exercises its strength, it seems to move by its own strength, so also it may be said of other animals. But God here says, that the living creatures are in some sense parts of the angels though not of the same substance, for this is not to be understood of similarity of nature but. of effect. We are to understand, therefore, that while men move about and discharge their duties, they apply themselves in different directions to the objects of their pursuit, and so also do wild beasts; yet there are angelic motions underneath, so that neither men nor animals move themselves, but their whole vigor depends on a secret inspiration.

A difficult question remains, namely, why Ezekiel says here that the first head was that of a cherub, while in the first chapter he said it was that of an ox. (Ezekiel 10:10.) Some escape the difficulty by saying that it appeared at a distance like an ox, but a nearer inspection showed it to be a cherub, But this is too forced, so that I have no doubt that there is some difference in the vision; nor does what he afterwards adds, that this was the living creature which he saw at the river Chebar, oppose this; for he calls anything which is like another, and has the same object, the same thing. Paul says their fathers in the desert ate the same spiritual food, and drank the same spiritual drink. (1 Corinthians 10:3, 4.) But we know how different was the symbol manna, and the water flowing from the rock, from the sacred Supper which Christ left for us; but as I have already said, since there is an affinity between the sacred symbols, they are to be referred to the same scope. Thus Paul says, the same drink and the same food, and Ezekiel says, it was the same living creature. Meanwhile, there is nothing out of place in our saying that the vision is slightly changed, For when God opened himself at first, the Prophet was on profane ground, now the vision is added more in the form of the sanctuary, because he was seized by the Spirit, that he might see the abominations by which the Jews had stained the temple, as already stated. When therefore the face of an ox was presented to the Prophet, near the river Chebar, that he might now understand that they were angels, or living’ cherubs, and that the four heads may not distract him, the face of a cherub is presented to him; so that, being admonished by this sign, he may determine that each living creature is nothing else than an angel or cherub, although it differs from the received form, of which God had proposed to Moses an example on the mount.

We now understand why God turned aside from the course prescribed in his law, when he offered this vision to his Prophet; because, in truth, the people had so degenerated from all sense of piety, that they could not be taught by the simple plan or rule of the law, but had need of gross remembrancers. This is one explanation. Then again four living creatures are employed, that God may signify that his energy is diffused through the whole universe. Then, again, four heads are assigned to each living creature, that we may know that no part of the world is free from his providence, and from that secret inspiration which is efficacious through angels. Then as to the last clause, where the face of an ox appeared to the Prophet before, now he beholds that of a cherub, that he may understand that these living creatures are nothing else than angels; but the reason why God endues his angels with a new form, is because the slothfulness of the people was so great, that they did not recognize what they ought to have been familiar with, for it was not God’s fault that they had not imbibed the doctrine of piety from their earliest childhood. Now it follows —

Ezekiel 10:15

15. And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.

15. Et ascenderunt cherubim: ipsum est animal quod videram in fluvio Chebar.

We shall afterwards explain in the proper place why he says the cherubim ascended. The first and principal scope of this vision was that God would no longer dwell in the temple, because he had determined to depart thence on account of the impious and wicked profanations by which the temple had been contaminated. Now for this reason he says, the cherubim ascended; but he adds, that was the living creature, which he had seen near the river Chebar He adds this for clearing up the vision, because if it had been offered only once, the Jews might doubt its tendency, and its obscurity would take away their taste for it, and render the prophetic teaching quite insipid. But since the vision is repeated, God confirms and sanctions what otherwise had not been sufficiently stamped upon the hearts of the people; for experience also teaches us this, that we increase in faith and make further progress according as God speaks with us again and again. For even if we seem to ourselves to follow up what we have learnt from the Scriptures, yet if the same sentence is repeated, we become still more familiar with it. Then again, if we read the same sentiment in two or three Prophets, God brings forward more witnesses, that so the truth may be better established; since we know our great propensity to doubt, we are always fluctuating, and although the word of God has in it sufficient energy to confirm us, we are still unsettled, unless our minds are propped up by various supports. God therefore wished to place the same thing twice before the eyes of his Prophet, that the former vision might make more impression not only on the Prophet himself, but also upon all the Jews. For we said that although there was some difference, yet there is no discordance in the Prophet’s saying that the living creature was one and the same.

Ezekiel 10:16

16. And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.

16. Et cum proficiscebantur cherubim proficiscebantur rotae e regione ipsorum: Or, “near them.” — Calvin. et cum attollerent cherubim alas suas in sublime e terra, non revertebantur rotae, etiam ipsae e regione ipsorum.

The Prophet here confirms what he had said before, namely, that there was no intrinsic motion in the wheels, but that they were drawn by a secret instinct wherever the cherubim moved themselves. Hence we gather that the events of things are not accidental, nor excited in various directions by any blind impulse, but directed by the hidden energy of God, and that too by means of angels. First he says, when the cherubim set out, the wheels set out at the same time: then when the cherubim raised their wings upwards, the wheels followed the same course, and did not return; that is, were not drawn aside from that agreement of which he had spoken before; but how the wheels were not reversed, we shall explain more clearly to-morrow.

PRAYER.

Grant, Almighty God, since we are the work and fashioning of thy hands, that we may know that we exist and move in thee alone, so that we may submit ourselves to thee, and not only may we be ruled by thy hidden providence, but may it so appear that we are obedient and submissive to thee, as becometh sons, that we may desire to glorify thy name in the world, until we arrive at the fruition of that blessed inheritance which is laid up for us in heaven, through Christ our Lord. — Amen.

Lecture Twenty seventh.

We began yesterday to explain the sentence of the Prophet when he says, that the wheels were raised together with the living creatures But we have shortly taught that whatever we behold in creation so depends on angelic motion and inspiration, that there is an inseparable connection between them. Now the Prophet adds, that the wheels were not reversed, by which phrase he expresses their continual tenor. For it cannot happen that any agreement should appear for a time without a sudden change occurring. But the Prophet says that the wheels were so raised with the living creatures that they never departed from them. Now we understand his intention. He had previously asserted the same thing of the living creatures, and there was a kind of contradiction to be solved which might otherwise occasion a scruple, for he said that the living creatures were reversed and yet not reversed, but we can reconcile these two things, because the living creatures never deviated from their prescribed course and from a definite and settled space; meanwhile they were reversed, because they ran like lightning and hastened quickly from one action to another. Meanwhile the Prophet wished to teach, that in God’s works nothing is abrupt, nothing cut off, nothing mutilated, but angels so direct all actions and all events of things, that whatever God determines arrives at its own end. But this does not prevent God from operating variously, and after at one goal from beginning a new course. Now it follows —

Ezekiel 10:17

17. When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.

17. Et cum starent animilia stabant etiam: et cum elevaren-tur elevebant se: quia spiritus animalis in ipsis.

As he just said that the wheels were obedient to the movement of the living creatures, so he now says that they ceased with them. But in this place it seems as if some incongruity might arise: for it is not correct to say that angels ever rest. We know that their quickness and promptness in executing God’s commands is celebrated. (Psalm 103:20, 21.) Then since angels are the powers of God, it follows that they never cease from their office of working. For God never can rest; he sustains the world by his energy, he governs everything however minute, so that not even a sparrow falls to the ground without his decree. (Matthew 10:29.) And there is that known and celebrated sentence of Christ, My Father and I work hitherto. (John 5:17.) Since, therefore, God never rests from his works, how then can that resting be explained of which the Prophet says, when the angels stood, the wheels also stood? I reply: it must be taken in a human sense; for although God works continually by means of angels, yet he seems sometimes to rest between. For he does not govern his works in any equable manner, as for instance, the heavens are sometimes calm, and at others agitated, so that a great variety appears in God’s works, from which we may imagine that he is sometimes in vehement motion, and at others at perfect repose. This, therefore, is the cessation of which the Prophet now speaks when he says, the living creatures stood, and at the same time the wheels with them Experience also confirms this; for God sometimes seems to mingle heaven and earth, and rouses us by unaccustomed work, while at others the course of his works seems to flow like a placid river. So that it is not absurd to say that the wheels stood with the living creatures, and proceeded and were elevated with them He adds, the spirit of the living creature was in the wheels, I explained this point, in the first chapter, but here it may be shortly explained, that the spirit is here taken for secret vigor or instinct. The wheels are not properly animated, because we said that the events of things are represented to us by this word, and whatever seems to happen in the world; but their incomprehensible vigor and agitation proceeds from God’s command, so that all creatures are animated by angelic motion: not that there is a conversion of the angel into an ox or a man, but because God exerts and diffuses his energy in a secret manner, so that no creature is content with his own peculiar vigor, but is animated by angels themselves. Now it follows —

Ezekiel 10:18-19

18. Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.

18. Et egressa est gloria Iehovae e limine domus, et stetit super cherubim:

19. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.

19. Et sustulerunt cherubim alas suas, et ascenderunt e terra in oculis reels: cum egrederentnr rotae etiam coram ipsis: et stetit super limen portae Iehovae orientalis: et gloria Dei Israel super ipsa sursum.

Here the Prophet teaches us what is the principal point in the vision, namely, that God had deserted the temple: for we, know with what confidence the Jews boasted that they should be safe continually under the protection of God. In consequence of the promise, that God’s temple should be the place of his rest wherein he would dwell, (Psalm 132:14,) they did not think it possible that God would ever leave them: so they sinned without restraint; and while they drove him far away from them by their crimes, yet they wished to have him in some way bound to them. This folly is derided by Isaiah — Heaven is my seat, and earth is my foot. stool: what house therefore will ye build for me? (Isaiah 66:1.) God had commanded his temple to be built, and wished to have his earthly dwelling, place there: but he says that his wish had been rendered nugatory: and how? why when he promised that he would dwell in the temple, he wished his name to be purely and reverently invoked there.

But the Jews had polluted the temple in every way. Hence they thought that God was shut up there in vain: because his liberality did not tend to his partaking of the captivity of the Jews, but to his having them in obedience to himself. Therefore Isaiah deservedly says, that the temple became unfit for the use of God when it was profaned. So also we see in Jeremiah: Do not trust in lying words, the temple of Jehovah, the temple of Jehovah, the temple of Jehovah. (Jeremiah 7:4.) That repetition is used because they were so elated by their obstinacy. The Jews resisted the Prophets, and as often as any threat was uttered against them, they immediately fled to that asylum, the temple of the Lord.

For this reason therefore the Prophet now relates, that the glory of God had deserted the sanctuary: for otherwise what we have seen would have been out of place: he was sent to scatter burning through the whole city: in this way the temple would have been burnt, and God would have been consumed by peculiar fire: here I speak after the common form, because when the ark of the covenant is called the God of hosts, (2 Samuel 6:2,) how could it happen that the fire should destroy the ark, together with all parts of the temple? But God himself meets them and shows them that the temple was deprived of its glory when it was destroyed by the enemy. Afterwards the temple was overthrown And in the Psalms its lamentable ruin is described, how cruelly and proudly, and with what barbarous mockery the enemy insulted it, (Psalm 74, and Psalm 79:) this was very disgraceful, and disturbed their weak minds. Hence it was necessary to persuade the faithful that God no longer dwelt in the temple, but that it remained only an empty spectacle, because he had taken away his glory since the place was corrupted by so many defilements. Now therefore we understand the design of the Prophet, when he says that the glory of Jehovah had departed from the threshold of the house, and stood above the cherubim But he had already said that the cherubim had raised their wings, which he again confirms. Whence it follows, that God with his angels, when the temple was left, deserted the Jews, so that for the future they would boast themselves in vain to be safe under his protection. Therefore he says that the cherubim raised their wings, and ascended from the earth before his eyes Nor is this clause superfluous, since it was difficult to persuade the Jews of what he said about his deserting them. There was a celebrated oracle, “here will I dwell, since I have chosen it.” (Psalm 132:14.) When they grasped at that, they thought that the sun would sooner fall from heaven than God would leave that temple.

But the Prophet says that he saw it clearly, that no doubt might remain. If any one should here ask, how that promise which I have mentioned agrees with that departure which the Prophet here relates? the answer is easy, if we only understand that God does not always work by human means, nor yet according to our carnal perception. God often seems to act so abruptly that his beginning is without an end: in fine, God seems sometimes to sport and to draw back his hand, so that the event does not answer to the joyful beginnings. Since therefore, according to our carnal senses, God’s works appear to be frustrated, it is necessary to use such language: otherwise we should never understand how God departed from the sanctuary, when he had chosen it in perpetuity. But he so departed, that the place still remained sacred, and the temple stood before God though it had been overthrown in the eyes of men. The visible appearance of the temple was taken away, but meanwhile, since the temple was founded on the promise of God, it stood among its ruins, as I have said. For this reason Daniel, although solitude and devastation ought to avert his eyes and senses from Judea, prayed in that direction, as if the temple had remained entire. And why so? He looked at the promise. (Daniel 6:10.) And for this reason the Prophet said, after the return from the captivity, that the glory of the second temple surpassed that of the first, as the Prophet Haggai says. (Haggai 2:9.) And we know with what copiousness and magnificence Isaiah discourses concerning the splendor of the second temple and its inestimable glory. (Isaiah 60:7.) We shall see also a similar doctrine at the end of this book. Since therefore the temple stood before God, because it was founded on his promise, this temporary desertion could not abolish what I have said concerning God’s perpetual station.

same thing also must be said concerning the kingdom: that kingdom ought to stand while the sun and moon shone in heaven, (Psalm 89:37, 38,) this is true: and yet there was a sad interruption during many years. For we know what a serious disgrace the last king suffered: then had all dignity fallen to ruin, so that nothing could be seen but the horrible vengeance of God. And yet that promise always had its own effect; as long as the sun and moon shall stand, they shall be my faithful witnesses of the perpetuity of the kingdom. Now then we understand in what sense God left his temple, and yet did not in anywise break his promise. But he says, the glory of the God of Israel stood at the eastern gate, but above it, so that it was raised up from the earth. The meaning of that speech was, that the Jews might know that God was no longer to be sought in that dwelling of wood and stone, because he had not only left his seat, but had ascended upwards, that they should have no more intercourse with him. Now it follows —

Ezekiel 10:20

20. This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.

20. Ipsum est animal quod vide-ram subtus Deum Israel in fluvio Chebar: et cognovi quod cherubim esscut.

He repeats what we have seen before, namely, that one vision was offered twice, because God wished to mark distinctly what otherwise had been doubtful. The Prophet indeed was sufficiently persuaded that God had appeared to him, but the confirmation of it was not in vain, because he would have to sustain great conflicts. Meanwhile it must be observed, that the vision was confirmed a second time, not for the private advantage of a single person, but that this drawing attention to it might profit the whole people, or at any rate render those without excuse who so despised the favor of God, so manifest and so clearly laid open to them. He says, therefore, this was the living creature which he had seen under the God of Israel In the first chapter he related that there was a throne in the open firmament of heaven, where he sat who was like a man in external form, and yet was not a man. There we saw that the true and only God was alluded to, and yet that this description could not apply to the Father, but necessarily belonged to the Son. These two things then are to be borne in mind: and the Prophet here takes away all doubt when he names the God of Israel like a man, which could not apply to the person of the Father. That likeness then ought, to be agreed upon among the pious. Controversy, therefore, on this point ought not be engaged in; for Sabellius, who took away the distinction of persons, was sufficiently refuted by his own extravagance. Since, therefore, the Father never put on the form or likeness of man, and it is nowhere read in the Scriptures that. he is compared to a man, we must explain this of Christ. And now Ezekiel bears witness that he is the God of Israel. We see, therefore, how foolishly the triflers of our day babble who desire to disturb the Churches by making Christ a sort of deity transfused from the substance of the Father. They confess, indeed, that he is God, but this confession is a mere pretense, The Latin is, “merus est fucus:” the French, “mats ce n’est que toute tromperie:” Anglice, “all trash.” — Tr. since they say that the God of Israel means God the Father, and that the title cannot apply to either the Son or the Spirit. The Spirit, therefore, is mistaken when he says by the Prophet’s mouth, the God of Israel appeared in human form This place, therefore, is remarkable for refuting that delusion by which foolish men fatigue themselves and others: while they allow Christ to be God, yet they deprive him of his true deity, because they say that it is derived from the Father.

He says also, that he knew them to be cherubim Now although he knew that God had appeared to him before, yet he had no certain knowledge concerning the living creatures, for with regard to them he remained in suspense; but now after God has familiarly explained to him the vision in the temple, he says, that he was taught that they were cherubim So what we said yesterday is confirmed, that the face of the ox was changed into that of a cherub, so that the Prophet understood that angels were pointed out under the form of cherubim, even those which surrounded the ark of the covenant. Let us proceed —

Ezekiel 10:21

21. Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings.

21. Quatuor quatuor: This is, “four apiece.” — Calvin. facies uni, et quatuor alae uni: et similitudo manuum hominis sub alis ipsorum.

The Prophet appears to dwell on points by no means doubtful: he has already spoken of the four heads, then why does he repeat it? Because he was dealing with a dull and perverse people: they were also slow in receiving the Prophet’s doctrine: and they added this vice worse than all the rest, namely, a constant and open endeavor to detract from the authority of all the Prophets. For this reason the Prophet says, that there were four heads and four wings to each living creature, lest the Jews should scoffingly deride it as an empty specter and delusion of the Prophet, because he thought he saw what had no existence. For this reason he inculcates more frequently what. was sufficiently clear by itself had the Jews been docile and obedient. It follows —

Ezekiel 10:22

22. And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.

22. Et similitude facierum ipsis, facies quam videram super fluvium Chebar, aspectus eorum et ipsa “The living creatures or cherubs themselves.” — Calvin. quisque “Cherub.” — Calvin ad “Towards.” — Calvin. faciem suam proficiscebatur.

He pursues the same sentiment, that nothing was obscure or perplexed in this vision, since all things were mutually suitable. For the remembrance of the vision which he had received remained in the Prophet’s mind: but now when he is hurried into the temple, he recognizes the same God and the same forms as those to which he had been accustomed. We see then how he meets their perverseness, who had otherwise boasted that he had offered them only his own fictions without any truth in them. Hence he restrains this petulance, and shows that God had certainly appeared to him, and that too a second time. Since he now says that each living creature went, forward in the direction of its face, it is not doubtful that this refers to their actions. Hence he points out that angels did not wander in their course as a person usually does who looks this way and that, or deserts the path, or turns to the right hand or the left. The Prophet therefore says, that the living creatures proceeded so that each was intent on its own end or scope: because if the motion of the angels had been turbulent, they had not been the servants of God. Finally, the Prophet signifies that the angels were not only alert and prepared for obedience, but were at the same time arranged and formed after a fixed rule, so that they did not in the slightest degree turn aside from. the command and direction of God The explanation which Calvin gives of the meaning of these singular Disclosures is indeed very adverse to our modern ideas of those physical laws by which the Almighty governs the universe; and they will not perhaps be easily adopted by those who have been inspired with the philosophy of Bacon and Newton. The reader of Calvin may with satisfaction con-suit C. B. Michaelis’ Sylloge Comment. Theol., edited by D. T. Pott, volume 5, and following; Lightfoot’s Description of the Temple, volume 1; and Jahn’s Bibl. Archoeolog., volume 2, sec. 187, and following.

The learned Commentary on Ezekiel and Explanations of his Visions, by Hieron. Pradus and Joan. Bapt. Villalpandus, two Jesuits, published at Rome in 1596 and 1604, by the permission of their superiors, illustrates this tenth chapter very copiously, and displays great diligence, erudition, and accuracy. Another valuable exegetical exposition of this chapter is given by OEcolampadius in his Comment. in omn. libr. Prophet., edit. 1558; he occupies eighteen folio pages with an elaborate comment under the title “Expositio mysterii quod hac visione adumbratur,” in which he sees Christus dominus glorioe and gratia est firmamentum justitioe Christi The discussion of the Cherubim is very complete, though it may be well to consult the article in Kitto’s Biblical Cyclopedia on the word “Cherub.” Rosenmuller, in his valuable Scholia, makes constant use of the Arable and Syriac versions, quotes fully from the Greek. of Theodoret, and diligently compares the Hebrew Codices of Kennicott and De Rossi, as well as the Greek texts of the Roman Codex, the Complutensian, and the Alexandrine. With such adminicula the reader of these Lectures on Ezekiel will have sufficient data for forming a correct judgment on the merits of Calvin’s interpretation. It now follows —

CHAPTER 11

Ezekiel 11:1-2

1. Moreover, the Spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

1. Et sustulit me Spiritus et introduxit me ad portam domus Iehovae orientalera: “Which looks towards the cast.” — Calvin. et ecce in limine portae vigintiquinque viri: et aspexi in medio ipsorum That is, “between themselves.” — Calvin. Iaazaniah filium Azur, et Pelthiah filium Benaiah, principes populi.

2. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city:

2. Et dixit ad me, Fili hominis, isti homines cogitant vanitatem, et consultant consilium perversum in urbe hae.

CHAPTER 10

Eze 10:1-22. Vision of Coals of Fire Scattered over the City:

Repetition of the Vision of the Cherubim.

1. The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, 26).

cherubim--in Eze 1:5, called "living creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (Eze 10:18) for a long period (Eze 43:2). The feature (Eze 10:12) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood of wrath) as in the former; for here judgment is the prominent thought, though the marking of the remnant in Eze 9:4, 6 shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (compare Ro 8:20). Therefore they are associated with the twenty-four elders and are distinguished from the angels (Re 5:1-14). They stand on the mercy seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The different forms symbolize the different phases of the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church.

2. he--Jehovah; He who sat on the "throne."

the man--the Messenger of mercy becoming the Messenger of judgment (see on Eze 9:2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men.

wheels--Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare Eze 23:24; 26:10); whereas "ophan," in Eze 1:15, 16 implies mere revolution.

coals of fire--the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (Le 6:12, 13), whereby, in type, peace was made with God! Compare Is 33:12, 14. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall.

3. right ... of ... house--The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west.

the cherubim ... the man--There was perfect concert of action between the cherubic representative of the angels and "the Man," to minister to whom they "stood" there (Eze 10:7).

cloud--emblem of God's displeasure; as the "glory" or "brightness" (Eze 10:4) typifies His majesty and clearness in judgment.

4. The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud.

5. sound of ... wings--prognostic of great and awful changes.

voice of ... God--the thunder (Psa 29:3, &c.).

6. went in--not into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "commanded," He without delay obeys (Psa 40:8; He 10:7).

7. See on Eze 10:3.

one cherub--one of the four cherubim.

his hand--(Eze 1:8).

went out--to burn the city.

8. The "wings" denote alacrity, the "hands" efficacy and aptness, in executing the functions assigned to them.

9. wheels--(See on Eze 1:15, 16). The things which, from Eze 10:8 to the end of the chapter, are repeated from the first chapter are expressed more decidedly, now that he gets a nearer view: the words "as it were," and "as if," so often occurring in the first chapter, are therefore mostly omitted. The "wheels" express the manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to another and everywhere can preserve it; a truth calculated to alarm the people in Jerusalem and to console the exiles [Polanus].

10. four had one likeness--In the wonderful variety of God's works there is the greatest harmony:--

"In human works, though labored on with pain,

One thousand movements scarce one purpose gain;

In God's one single doth its end produce,

Yet serves to second, too, some other use.

(See on Eze 1:16).

wheel ... in ... a wheel--cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher.

11. (See on Eze 1:17).

turned not--without accomplishing their course (Is 55:11) [Grotius]. Rather, "they moved straight on without turning" (so Eze 1:9). Having a face towards each of the four quarters, they needed not to turn around when changing their direction.

whither ... head looked--that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves.

12. body--literally, "flesh," because a body consists of flesh.

wheels ... full of eyes--The description (Eze 1:18) attributes eyes to the "wheels" alone; here there is added, on closer observation, that the cherubim themselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (compare 2Ch 16:9; Pr 15:3; Zec 4:10).

13. O wheel--rather, "they were called, whirling," that is, they were most rapid in their revolutions [Maurer]; or, better, "It was cried unto them, The whirling" [Fairbairn]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion.

14. cherub--but in Eze 1:10 it is an ox. The chief of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front of one of the cherubim (namely, that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simply "cherub"; whereas of the other three, having only a side view, he specifies the form of each which met his eye [Fairbairn]. As to the likelihood of the lower animals sharing in "the restoration of all things," see Is 11:6; 65:25; Ro 8:20, 21; this accords with the animal forms combined with the human to typify redeemed man.

15. The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (Eze 10:22; 3:23).

the living creature--used collectively, as in Eze 10:17, 20; 1:20.

16. (See on Eze 10:11; Eze 1:19).

lifted up ... wings--to depart, following "the glory of the Lord" which was on the point of departing (Eze 10:18).

17. (Eze 1:12, 20, 21).

stood--God never stands still (Joh 5:17), therefore neither do the angels; but to human perceptions He seems to do so.

18. The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in De 31:17. Woe be to those from whom God departs (Ho 9:12)! Compare 1Sa 28:15, 16; 4:21: "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (Eze 9:3); He elevates His throne above the threshold of the house (Eze 10:1); leaving the cherubim He sits on the throne (Eze 10:4); He and the cherubim, after standing for a time at the door of the east gate (where was the exit to the lower court of the people), leave the house altogether (Eze 10:18, 19), not to return till Eze 43:2.

20. I knew ... cherubim--By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.

21. The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again.

22. straight forward--intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Lu 9:52).

As it were a sapphire stone - See the note on Eze 1:22-26 (note). The chariot, here mentioned by the prophet, was precisely the same as that which he saw at the river Chebar, as himself tells us, Eze 1:15, of which see the description in Ezekiel 1.

Coals of fire - These were to signify the burning of the city by the Chaldeans. It seems that the space between the four wheels, which was all on fire, was that from which those coals were taken.

On the right side of the house - The right hand always marked the south among the Hebrews.

The glory of the Lord went up - This is repeated from Eze 9:3.

The house was filled with the cloud - This is a fact similar to what occurred frequently at the tabernacle in the wilderness, and in the dedication of the temple by Solomon. What is mentioned here was the Divine shechinah, the symbolical representation of the majesty of God.

As the voice of the Almighty God - That is, as thunder; for this was called the voice of God.

The form of a man's hand under their wings - I am still of opinion that the hands and wings were not distinct. The arms were feathered like wings, and the hand terminated the arm; but as the long front feathers of the wings would extend much beyond the fingers, hence the hands would appear to be under the wings. See on Eze 1:8 (note). The human hand might be intended to show that God helps and punishes man by man; and that, in the general operations of his providence, he makes use of human agency.

The color of a beryl stone - אבן תרשיש eben Tarshish, "the stone of Tarshish." The Vulgate translates it chrysolith; Symmachus, the jacinct; the Septuagint, the carbuncle. In the parallel place, Eze 1:16, it is כעין תרשיש keeyn Tarshish, "like the eye of Tarshish;" i.e., the color of tarshish, or the stone so called, which the Vulgate translates visio maris, "like the sea," i.e., azure. The beryl is a gem of a green color, passing from one side into blue, on the other side into yellow. The chrysolith is also green, what is called pistachio green; but the chrysolith of the ancients was our topaz, which is of a fine wine yellow. The beryl, or chrysolith, is most likely what is here meant by tarshish. One name among the ancients served for several kinds of gems that were nearly of the same color. The moderns go more by chemical characters than by color.

A wheel had been in the midst of a wheel - It is difficult to comprehend this description. It is generally supposed to mean one wheel within another, cutting each other at right angles. This, in my opinion, will not account for the motions attributed to these wheels; nor can I see how, on this supposition, they could have any motion; for if one was moved on its axis, the other must be dragged contrary to its axis. I have conjectured it rather to mean a wheel within a wheel, or a wheel with two rims, working on the same axis. See on Eze 1:16-18 (note). It is however no matter of faith; and the reader may judge as he thinks proper. For other matters relative to this chariot, wheels, cherubim, wings, etc., I must refer to the notes on the first chapter. And perhaps from the whole of this vision and its difficulties, he will see the propriety of the council of rabbins ordering Rabbi Ananias three hundred barrels of oil to light his lamp during the time it would be necessary for him to employ in explaining this one vision.

As for the wheels, it was cried unto them - O wheel - Never was there a more unfortunate and unmeaning translation. The word הגלגל haggalgal, may signify, simply, the roller, or a chariot, or roll on, or the swift roller. And he clepide ilke wheelis volible, or turninge about. Old MS. Bible. Any of these will do: "and as to the wheels," לאופנים laophannim, "they were called in my hearing" הגלגל haggalgal, "the chariot." The gentleman who took for his text "O wheel!" and made God's decree of eternal predestination out of it, must have borrowed some of Rabbi Ananias's three hundred barrels of oil! But such working of God's word cannot be too severely reprehended.

As these wheels are supposed to represent Divine Providence, bringing about the designs of the Most thigh, how like is the above הגלגל haggalgal, taken as a verb, "roll on," to those words of Virgil in his Pollio: -

Talia saela, suis dixerunt, currite, fusis,

Concordes stabili fatorum numine Parcae. "The Fates, when they this happy web have spun,

Shall bless the sacred clue, and bid it swiftly run."

The first - was the face of a cherub - In Eze 1:10, this is called the "face of an ox;" here, the "face of a cherub:" hence, a cherub was in the likeness of an ox, at least, as to its head. כרוב kerub never occurs as a verb; and its meaning cannot be precisely ascertained. Parkhurst thinks the כ caph to be here the note of similitude; and then translates כ ke, "like," רב rab or רוב rob, "the mighty one;" and, in consequence, makes the cherubim an emblem of the Holy Trinity. See his lengthy Dissertation under כרב in his Hebrew and English Lexicon.

And I knew that they were the cherubims - This formation of the plural is quite improper. In general, Hebrew nouns of the masculine gender end in ים im, in the plural; the s, therefore, should never be added to such. Cherub is singular; cherubim is plural. The s should be uniformly expunged.

I have already referred to the end of this chapter for farther information relative to this glorious chariot of Jehovah; but I must say that I have met with nothing on the subject that entirely satisfies myself. In the preceding notes I have endeavored to make the literal meaning as plain as possible; and have occasionally given some intimations relative to the general design of this sublime vision. My readers are already apprised that I do not like conjectures on Divine things; many points, that had originally no other origin, are now incorporated with creeds of which it is deemed sinful to doubt. Because some learned and pious men have written to prove that this symbolical compound figure is a representation of the Holy Trinity; therefore, the sentiment now passes current. Now this is not proved; and I suppose never can be proved. The continuator of the Historical Discourses of Saurin has made some sensible remarks on the subject of this vision; and these I shall lay here before the intelligent reader. They deserve attention.

This intelligent writer observes: "For the right interpretation of this vision, the following rules should be laid down: - "The first rule is this: - An explanation, which accounts for all the parts contained in the vision, is much more probable than those which explain only one part. "The second is this: - An explanation which is conformable to the present circumstances of the prophet, and of the people to whom he is sent, as well as to the nature of the things which he is called upon to say to them, is incomparably more probable than those explanations which go in quest of past or future events, which have no connection with the immediate circumstances of the prophet, nor with the end of his mission. These rules, which appear incontestable, being laid down, we observe, that their opinion who think that God here draws out a plan of the government of his providence, applied to the present state of the Jews, accounts for all that Ezekiel saw; and that in a manner which refers to the end of the prophet's mission, and all that he had to say to this rebellious people. Why wish God to represent to his prophet the future state of the Christian Church, which was not to be founded till after a series of time, rather than the state of the Jewish Church, and the chastisements which hung over the heads of that hardened people? The people having revolted from God, and persevering obstinately in that revolt, notwithstanding the menaces of the prophet, it was proper to show to Ezekiel, in order that he might declare it to the rebellious, that Providence had its eyes open to all that had been done, all that had hitherto happened, and that it had seized upon the rod to smite. The people imagined, but too much according to the errors of infidelity, that God saw every thing with indifference and had given the world up to chance. It was necessary, therefore, to divest them of these fatal prejudices; and to teach them that the Supreme Being did not behold with the same eye order and disorder, contempt of his laws and submission to his will; and that all the revolutions of states are directed by a superior intelligence, which cannot be imposed upon. The Jewish people imagined but too much that the prophets exaggerated when they threatened them with the severest chastisements. They repeated with emphasis and complacency the promises of God made to the patriarchs; that their posterity should not only be more numerous than the stars of heaven, and the sand which covers the sea-shore; but that it should subsist for ever and ever. God had declared to Abraham, 'I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and thy seed after thee,' Gen 17:7. It was proper, therefore, to show this stiff-necked people that the threatenings of God and his promises were not contradictory. That the people, conformable to the promises given by God to the patriarchs, should not be destroyed; but that, notwithstanding, they should be severely chastised, to correct them for their propensity to idolatry, and their scandalous irregularities. "These suppositions, which are reasonable, being granted, we shall have no difficulty to perceive the sense of this celebrated vision. We shall not follow the order observed by Ezekiel, in the description of what he saw; he raises himself from the nearest to the most distant objects, going back from effects to their general cause. We will begin with the First Cause which gives motion to all that happens, traces out the plan, and procures the execution, according to the rules of his ineffable wisdom, and agreeably to the nature of those creatures which are the object of his agency. Next, we will proceed to consider the effects of this universal Providence, and the intelligent secondary causes which he frequently employs in the administration of the government of the universe. "'Ezekiel saw a firmament which was above the heads of the animals; there was the resemblance of a throne like a sapphire stone; and over the resemblance of the throne, there was, as it were, the resemblance of a man.' This vast transparent firmament represents to us the heaven, the peculiar residence of the Lord of the earth; and where he hath established the throne of his empire. This 'appearance of a man' was the emblem of Providence or God; considered as taking care of all the creatures whom he hath made. Man is the symbol of intelligence. The mind of man, with respect to his knowledge and wisdom, is a weak sketch of that mind which knows all things, and whose wisdom is unbounded. And yet, of all sublunary beings, there is none that approaches so near to the Divine nature as man. Under this emblem also it is that God, considered as seeing all things and directing all, would be represented. This resemblance of man was seated upon a throne to show that God governs all things as Lord and that without agitation and without labor. "The shining metal, and the fire which surrounded him who sat on the throne, were the symbol of his glory and his judgments, which are poured upon the wicked as a fire which nothing can withstand; agreeably to Isaiah, Isa 33:14. "The Jews acknowledged that there was a Providence which governs the whole universe with infinite wisdom. The psalmist gives us a description of it, equally just and pathetic, in Psa 104:27, etc. Christians, no less than Jews, admit this important truth; and the Gospel establishes it no less strongly than the law. See Mat 6:26; Mat 10:29, Mat 10:30. To raise the mind of the prophet up to the first Mover of those events which strike and admonish us in all the revolutions which happen to individuals, families, and states, God shows him four wheels above the firmament, over which the emblem of Providence was placed on a throne. These wheels are a symbol of those perpetual revolutions, which are observed in the earth; and which, by turns, lift up and abase individuals and nations. They are of a prodigious height, to show that man cannot fathom or know all that is great, wonderful, and astonishing, in the ways of Providence. See Job 11:7, Job 11:8; Rom 11:33, Rom 11:34; Isa 55:8, Isa 55:9. These wheels move themselves every way, and are full of eyes in the vast circle of their felloes. This shows, that all which God does he effects without pain; and that the eye of his wisdom ordereth all events. The wheels did not move of themselves; but they followed the impulse of the four living creatures; 'when the living creatures went, they went.' This shows that, in the government of the world, all the living creatures are subject to Providence; and that God subordinates the creatures one to another. He directs what those holy intelligences ought to do, who serve him as ministers, and are here represented by the four animals. And these intelligences, enlightened and supported by the Supreme Wisdom, contribute, as far as is suitable, to all that happens to mankind. The angels whom Ezekiel saw were in number four, in reference to the four cardinal points of the world; to show that their ministry extends every where, and that there is no part of the universe which the Providence of God does not govern in an immediate manner, or by the means of his ministers. The extraordinary shape of these angels, which appeared to the prophet in vision, is symbolical; for it is not to be supposed that those heavenly ministers are really thus formed. The 'four faces, wings, and arms of a man,' denote the sublime qualities of these immediate ministers of the Deity; qualities entirely essential to fill up the extent of their duty. The face of a man denotes their intelligence; of a lion, their intrepid courage; of an ox, their patience and perseverance in labor; and of an eagle, their great penetration, their sublime sight into heavenly things, and their readiness to rise up into all that is great and Divine. The 'wings being stretched out,' signifies that they are always ready to set forward, and run with rapidity wherever the commands of their great Master call them. The 'wings bent down,' are a symbol of that profound respect in which these heavenly ministers stand before the Lord of the universe. Under the wings there were men's arms, to show that zeal produces application and labor. Labour, without zeal, can never be supported; and zeal, without application, is only a hypocritical ardour, which amounts to nothing with that supreme Master who requires sincere homage from those who serve him. If God chose to make known to Ezekiel that his providence extends to all things, and that even in this life it often takes up the rod to chastise nations and individuals, he would also show beforehand that he wished not the destruction of the Jewish people, whom he was about to visit in his anger, but only its correction and amendment. This is signified by the 'precious metal,' which the prophet found unmelted in the midst of the fiery cloud. This cloud of fire, urged on by a whirlwind, and involving on all sides the metal, represented the judgments of God which were about to fall upon this rebellious nation, not to destroy, but to humble and purify it. Nothing is more proper than afflictions to bring men back to their duty. As fire purifies metals, so the paternal chastisements of God have a tendency to purify the soul and heart, if the man be not entirely incorrigible. The people upon whom God was about to pour the vials of his anger, were not worthy of his lenity. But that great God, who is firm in his promises, remembers the covenant of peace he had made with the patriarchs. This covenant is made sensible to the prophet under the image of a rainbow, which was round about him who appeared upon the throne. Every one knows, that this splendid phenomenon, which seems to join heaven and earth together, was given to Noah and his posterity as a symbol of the covenant which God then made with mankind, and by which he declared to them that the earth should undergo a deluge no more. Thus, the Pagans considered the Iris as the messenger of the gods. See Virgil, Aen. lib. 4 ver. 694. But whereas the rainbow to the Jews was a symbol of peace, the Iris of the Pagans was a messenger of trouble. On the sight of this bow, the symbol of grace, Ezekiel was to be encouraged; and persuaded that his people were not threatened with an utter destruction. The event fully justified all that the prophet had contemplated, with surprise, in this enigmatical picture. The Chaldeans, the rod of the Lord's just severity, ravaged Judea; the people were carried away captive; they groaned for seventy years in a foreign land; but they were protected in a miraculous manner against the bloody designs of the cruel Haman; and at length, favored with various decrees of the kings of Persia, they had permission, not only to return to their own country but also to rebuild Jerusalem and the temple.' See Dr. Dodd's notes on this place.

One Cherub - One of the four. And took - As a servant that reaches what his master would have. Went out - Out of the temple.

Looked - Attentively viewed. Beryl stone - Of sea - green.

They - The wheels. This intimates the references of providence to each other, and their dependences on each other: and the joint tendency of all to one common end, while their motions appear to us intricate and perplexed, yea, seemingly contrary.

When - The wheels moved by the cherubim, or that spirit of life, which moved the living creatures. They went - They were so framed, that they could move on all four sides without the difficulty and delay of turning. Head - Of the living creatures.

And - Now he describes both the cherubim and wheels as full of wisdom, and as governed by an excellent wisdom. The wheels - Which the four cherubim had to move, govern, and direct.

The wheels - As to their frame and motion. It was cried - Still there was one who guided, as by vocal direction. Unto them - To each of them.

Every one - Of the living creatures, chap.1:6.

For - There is a perfect harmony between second causes in their dependence on, and subjection to, the one infinite, wise, good, holy, and just God. The spirit of God directs all the creatures, upper and lower, so that they shall serve the divine purpose. Events are not determined by the wheel of fortune, which is blind, but by the wheels of providence, which are full of eyes.

And stood - On the right side of the house, where the cherubim were in the inner court.

And every one - The glory, the cherubim, the wheels, all stood, respiting execution, and giving opportunity of preventing the approaching misery. The east gate - The last court, the court of the people.

I knew - Either by special assurance as a prophet, or by comparing them with those which he had often seen in the temple.

1 THen I looked, and behold, in the firmament that was above the head of the cherubims, there appeared over them, as it were a saphire stone, as the appearance of the likeness of a f throne.

Or And, which connecting this with the Ninth Chapter, will connote the time, wherein he thus saw

in Spirit or Vision, and this Vision is the same of chap. 1 repeated, or very little differing from it, and with some particular design, which that of chap. 1. did not express, viz. a design of leaving the Temple and City desolate.

See chap. 1. ver. 22. and 26.

Called living Creatures, chap. 1.5. which see.

See chap. 1. ver. 26, 27. where these things are spoken to.

Marginal references: Chap. 1.[illegible: 1 letter]2.; Chap. 1.26.

2 And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thy hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.

That sate on the Throne; i. e. God who rules the World and Church.

To Christ as before, chap. 9.2.

It is said chap. 1. ver. 18. that the rings of the wheels were dreadful, but here is a Divine Command which incourageth and insureth, and lessons the dread and terror.

Whether between the four, or between the two foremost, or hindermost, or either between the wheels, that made up one wheel is not material to enquire.

This expresseth the fulness of vengeance which would overtake them, and the certainty, and speediness of Judgments for such a quantity of Coals in the hand ready to be scattered abroad, will very soon set all in a flame.

Either to intimate to us, that this fire was the vengeance of God upon them; for he sits between the Cherubims, and is consuming fire to sin; or to intimate, that the vengeance was for sins against the Grace of God, who sate between the Cherubims, and thence gave out his Grace toward Israel. Exod. 25.20, 21. and Heb. 9.5. But abused Grace will kindle into fire.

That it may take fire in all parts, and none may escape, so cast the fire, that the Coals may fall on every part.

Which assur'd the Prophet of the certainty, and intimated to the speed of the effect, which will be within five years space.

Marginal references: Heb. hollow of thy hand. Psal. 99.1.

3 Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court.

As Servants, and ready, waiting for Orders.1 King. 7.39.

The North side, i. e. say some, the side toward Babylon, from whence the desolation, that fire came which consumed the City.

Christ the Lord of Angels, who now attend his coming and commands.

As the sign of God's presence, so an Emblem of the troubles, and darkness of afflictions coming upon Ierusalem.

The Court of the Priests, who were, as it appears, chief in the Apostacy and Idolatry, and shall now be chief in the misery and ruine which overwhelmed them about five years after.

Marginal references: 1 King. 7.39.

4 Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORDS glory.

Either the visible token of the Presence of the God of Glory; that which chap. 1. ver. 28. and chap. 3. ver. 23. and chap. 8.3, or Christ, who is the Glory of the Temple, and of his People, Nay, is the brightness of his Fathers Glory.

In displeasure, and in token of his departure from the Temple.

shewing both his unwillingness to leave, and giving them time to bethink themselves, and return by Repentance; and he stands where he might be seen, both by Priests and People, that both might be moved to Repentance.

The Temple, the most venerable and priviledged place.

There had been a fulness of sin, there is now a fulness of sufferings.

A very gre[illegible: 1 letter]t darkness followed upon Christ's departure from the house.

Not to res[illegible: 1 letter]de there, but when Christ did turn h[illegible: 1 letter]s back upon the Temple, and was coming through the Court, a light of Majesty shines before him. Psal. 18.12.13.

Marginal references: See ver. 18.; was filled up.

5 And the sound of the cherubims wings was heard even to the utter court, as the voice of the Almighty God when he speaketh.

There was a great and dreadful noise to awaken, or stop the mouthes of Sinners; whether this was an applause of Christ's righteous procedure, or any sound of Alarum, or both let your own judgment determine. See chap. 1. ver. 24.

Such as might well be heard, and as the Vision represented such a great found to the Prophet, he reports it to the Iews, not that the Elders now with Ezekiel did hear this, or that such an audible sound was heard in Ierusalem, but 'tis all represented to the Prophet, and by him to them

This was the Court of the Women.

As a mighty and terrible thunder, which is Psal. 29.3▪ 4, 5. the voice of the Lord.

As when he spake on Mount Sinai, which made them all fear, and the sight so terrible, that Moses himself trembled. Heb. 12.

Marginal references: Heb. voice.; chap. 1.24.

6 And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.

Verse 2. See it. For that verse and this are the same in effect.

What is said to be between the Wheels, is said also to be between the Cherubims; which represent Angels the Ministers of God's Providence; and so what now is observed to be among the Wheels, in the effects or order of God's Providence, is among or between the Angels, the ministerial causes thereof.

Readily obey'd.

Either as one that defer'd Execution to try whether the City wo'd repent, or as one that was to give some farther order to Angels, that were to be the Ministers of his just displeasure? and whereas, ver. 3. the Cherubims stood as Servants waiting; here Christ stands as a Lord commanding; they obey him, he obeys his Father.

7 And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen, who took it, and went out.

One of the Four.

Which was under his wing, as chap. 1. ver. 8. which see.

This that reached the Fire to Christ, stood among the Cherubims, and putting forth his hand, or exerting his strength and power, serveth Christ our Lord, and his.

Vid. ver. 2. and chap. 1. ver. 13.

As a Servant that reacheth what his Master would have and use.

Both hands, for 'tis in the Plural Number.

Received it of the Angel as one who might employ it when he would.

From amidst the Angels, and out of the Temple; or from the threshold, where all this Vision appear'd as on its stage; and he goes into the City to prepare all, that nothing be done too soon, or too late.

Marginal references: Heb. sent forth; Heb. gave it.

8 ¶ And there appeared in the cherubims, the form of a mans hand under their wings.

To the Prophet.

The Ministring Spirits.

Shaped to speedy, accurate working; 'tis therefore a man's hand.

One hand was put forth to reach the Fire, and that one is mention'd, though the Angels had hands under their wings.

The manner of Angels working is hereby insinuated, for 'tis secret, and speedy; secret, as hidden under wings, and speedy, as effected by the swiftest motion; the very speed hideth it.

9 And when I looked, behold, the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub; and the appearance of the wheels was as the colour of a beryl-stone.

Attentively viewed.

Mention'd chap. 1. ver. 15, 16. and there explained.

One wheel by one cherub, so four cherubims, and four wheels.

The revolutions and effects among worldly and sublunary Affairs; as wheels unstable, yet Governed by a sure Wisdom.

Of Sea green, to note the instability in a more pregnant simile.

10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.

Though there might be various aspects, and faces of things, yet in this great variety there was great Harmony, all of one likeness; vide chap. 1. ver. 16. and move to one great end.

Wheels.

11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.

Whensoever they did go, what occasion soever they had to go.

The Wheels moved by the cherubims, or that Spirit of Life which moved the living Creatures.

These Wheels were so framed, that they could move on all four sides without the difficulty and delay of turning. See chap. 1. ver. 17.

Of the living Creatures looked, The Spirit, as chap. 1. ver. 12, 20. an admirable wisdom did guide and manage all.

The wheels do certainly and orderly follow.

Divert not from the designed course, and work till finished.

12 And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had.

Now he describes both cherubims and wheels as full of Wisdom, and as governed by an excellent Wisdom.

Angels have not bodies of flesh, but body here is figurative, so back, and wings, and hands, the two latter are expresly ascribed to the cherubims, ver. 8. the two former not mention'd before (as I think,) but all full of eyes; i. e. Wisdom, foresight, watchfulness, and diligence.

The four cherubims had to move, govern, and direct.

Marginal references: Heb. flesh.; chap. 1.11.

13 As for the wheels it was cried unto them in my hearing, O wheel.

As to their frame and motion, however 'twas,

Still there was one who guided as by vocal direction.

To each of them, as appears by that O wheel, and the Prophet is ear witness of it.

Marginal references: Or, T[illegible: 1 letter]n [illegible: 1 word] called i[illegible: 1 letter] [illegible: 1 word] hearing, W[illegible: 3 letters] or Galgal.

14 And every one had four faces; the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a Lyon, and the fourth the face of an Eagle.

Of the living Creatures, chap. 1. ver. 6. the cherubims in this chapter.

Which each had.

In Babylon, at the River Chebar, he saw somewhat a different face, in the Temple he seeth a cherub, one of the faces, which leads us to look on Angels imploy'd in those revolutions.

The second which each cherubim had, was a man's face, &c. vid. chap. 1. ver. 6, 10.

15 And the cherubims were lifted up: this is the living creature that I saw by the river Chebar.

Or lifted up themselves, ready to attend on the Lord of Glory, who was now departing from his polluted and impenitent people.

See chap. 1.13, 14, 15, 19, 20, 21, 22.

Marginal references: chap. 1.[illegible: 1 letter].

17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.

These two Verses are explained, chap. 1. ver. 20. which see. A perfect harmony between second causes in their dependance on, and subjection to the one Infinite, Wise, Good, Holy, and Just God.

Marginal references: chap. 1.[illegible: 2 letters], 20, 21.

18 Then the Glory of the LORD departed from off the threshold of the house, and stood over the cherubims.

The Iews dream't that God could not depart from his Temple, indeed, whilest 'twas his, and used as his, he did not, nor would he depart, but he will abandon it, when profan'd, and thereby made not his

Temple he had withdrawn out of the Sanctuary, stood a while at the door.

On the right side of the house, where the cherubims were in the Inner Court, ver. 3.

19 And the cherubims lift up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were besides them: and every one stood at the door of the east-gate of the LORDS house; and the glory of the God of Israel was over them above.

The Glory of the Lord, ver. 18. is said to have stood above the cherubims, and here the cherubims mount, get farther from the Earth, and by nearer access declare their readiness to attend the Lord of Glory.

That he might assure the Iewes of the danger of their losing God's presence.

The Glory, the cherubims, the wheels all stood, respiting execution, and giving opportunity of preventing the approaching misery.

The last Court, the Court of the People, or Laity of Israel.

20 This is the living creature that I saw under the God of Israel, by the River of Chebar, and I knew that they were the cherubims.

Yet four in number, but one in form, mind, and work.

Appearing as he did, chap. 1. ver. 26, 27, 28. in form of a man it leads us to conclude it meant of Christ.

Either by special assurance as a Prophet, or by comparing them with those which he had often, as Priest about the Temple, seen there.

21 Every one had four faces apiece, and every one had four wings, and the likeness of the hands of a man was under their wings.

See verse 14. and chap. 1.10. verse. These two verses are a full repeated attestation of the Prophets that God had appeared to him, foreshewed fiery judgments coming, and '[illegible: 1 letter]is so repeated to awaken a stupid and senseless people. They have been already explained.

Burning of Jerusalem, and Withdrawal of the Glory of Jehovah from the Sanctuary

This chapter divides itself into two sections. In Eze 10:1-8 the prophet is shown how Jerusalem is to be burned with fire. In Eze 10:9-22 he is shown how Jehovah will forsake His temple.

Eze 10:1-8

The angel scatters coals of fire over Jerusalem. - Eze 10:1.And I saw, and behold upon the firmament, which was above the cherubim, it was like sapphire-stone, to look at as the likeness of a throne; He appeared above them. Eze 10:2. And He spake to the man clothed in white linen, and said: Come between the wheels below the cherubim, and fill thy hollow hands with fire-coals from between the cherubim, and scatter them over the city: and he came before my eyes. Eze 10:3. And the cherubim stood to the right of the house when the man came, and the cloud filled the inner court. Eze 10:4. And the glory of Jehovah had lifted itself up from the cherubim to the threshold of the house; and the house was filled with the cloud, and the court was full of the splendour of the glory of Jehovah. Eze 10:5. And the noise of the wings of the cherubim was heard to the outer court, as the voice of the Almighty God when He speaketh. Eze 10:6. And it came to pass, when He commanded the man clothed in white linen, and said, Take fire from between the wheels, from between the cherubim, and he came and stood by the side of the wheel, Eze 10:7. That the cherub stretched out his hand between the cherubim to the fire, which was between the cherubim, and lifted (some) off and gave it into the hands of the man clothed in white linen. And he took it, and went out. Eze 10:8. And there appeared by the cherubim the likeness of a man’s hand under their wings. - Eze 10:1 introduces the description of the second act of the judgment. According to Eze 9:3, Jehovah had come down from His throne above the cherubim to the threshold of the temple to issue His orders thence for the judgment upon the inhabitants of Jerusalem, and according to Eze 10:4 He goes thither once more. Consequently He had resumed His seat above the cherubim in the meantime. This is expressed in Eze 10:1, not indeed in so many words, but indirectly or by implication. Ezekiel sees the theophany; and on the firmament above the cherubim, like sapphire-stone to look at, he beholds the likeness of a throne on which Jehovah appeared. To avoid giving too great prominence in this appearance of Jehovah to the bodily or human form, Ezekiel does not speak even here of the form of Jehovah, but simply of His throne, which he describes in the same manner as in Eze 1:26. אל stands for על according to the later usage of the language. It will never do to take אל in its literal sense, as Kliefoth does, and render the words: “Ezekiel saw it move away to the firmament;” for the object to ואראה והנּה is not יהוה or כּבוד , but the form of the throne sparkling in sapphire-stone; and this throne had not separated itself from the firmament above the cherubim, but Jehovah, or the glory of Jehovah, according to Eze 9:3, had risen up from the cherubim, and moved away to the temple threshold. The כּ before מראה is not to be erased, as Hitzig proposes after the lxx, on the ground that it is not found in Eze 1:26; it is quite appropriate here. For the words do not affirm that Ezekiel saw the likeness of a throne like sapphire-stone; but that he saw something like sapphire-stone, like the appearance of the form of a throne. Ezekiel does not see Jehovah, or the glory of Jehovah, move away to the firmament, and then return to the throne. He simply sees once more the resemblance of a throne upon the firmament, and the Lord appearing thereon. The latter is indicated in נראה עליהם. These words are not to be taken in connection with 'כּמראה וגו, so as to form one sentence; but have been very properly separated by the athnach under כּסּא, and treated as an independent assertion. The subject to נראה might, indeed, be דּמוּת כּסּא, “the likeness of a throne appeared above the cherubim;” but in that case the words would form a pure tautology, as the fact of the throne becoming visible has already been mentioned in the preceding clause. The subject must therefore be Jehovah, as in the case of ויּאמר in Eze 10:2, where there can be no doubt on the matter. Jehovah has resumed His throne, not “for the purpose of removing to a distance, because the courts of the temple have been defiled by dead bodies” (Hitzig), but because the object for which He left it has been attained.

He now commands the man clothed in white linen to go in between the wheels under the cherubim, and fill his hands with fire-coals from thence, and scatter them over the city (Jerusalem). This he did, so that Ezekiel could see it. According to this, it appears as if Jehovah had issued the command from His throne; but if we compare what follows, it is evident from Eze 10:4 that the glory of Jehovah had risen up again from the throne, and removed to the threshold of the temple, and that it was not till after the man in white linen had scattered the coals over the city that it left the threshold of the temple, and ascended once more up to the throne above the cherubim, so as to forsake the temple (Eze 10:18.). Consequently we can only understand Eze 10:2-7 as implying that Jehovah issued the command in Eze 10:2, not from His throne, but from the threshold of the temple, and that He had therefore returned to the threshold of the temple for this purpose, and for the very same reason as in Eze 9:3. The possibility of interpreting the verses in this way is apparent from the fact that Eze 10:2 contains a summary of the whole of the contents of this section, and that Eze 10:3-7 simply furnish more minute explanations, or contain circumstantial clauses, which throw light upon the whole affair. This is obvious in the case of Eze 10:3, from the form of the clause; and in Eze 10:4 and Eze 10:5, from the fact that in Eze 10:6 and Eze 10:7 the command (Eze 10:2) is resumed, and the execution of it, which was already indicated in ויּבא לעיני (Eze 10:2), more minutely described and carried forward in the closing words of the seventh verse, ויּקּח . הגּלגּל in Eze 10:2 signifies the whirl or rotatory motion, i.e., the wheel-work, or the four ōphannim under the cherubim regarded as moving. The angel was to go in between these, and take coals out of the fire there, and scatter them over the city. “In the fire of God, the fire of His wrath, will kindle the fire for consuming the city” (Kliefoth). To depict the scene more clearly, Ezekiel observes in Eze 10:3, that at this moment the cherubim were standing to the right of the house, i.e., on the south or rather south-east of the temple house, on the south of the altar of burnt-offering. According to the Hebrew usage the right side as the southern side, and the prophet was in the inner court, whither, according to Eze 8:16, the divine glory had taken him; and, according to Eze 9:2, the seven angels had gone to the front of the altar, to receive the commands of the Lord. Consequently we have to picture to ourselves the cherubim as appearing in the neighbourhood of the altar, and then taking up their position to the south thereof, when the Lord returned to the threshold of the temple. The reason for stating this is not to be sought, as Calvin supposes, in the desire to show “that the way was opened fore the angel to go straight to God, and that the cherubim were standing there ready, as it were, to contribute their labour.” The position in which the cherubim appeared is more probably given with prospective reference to the account which follows in Eze 10:9-22 of the departure of the glory of the Lord from the temple. As an indication of the significance of this act to Israel, the glory which issued from this manifestation of divine doxa is described in Eze 10:3-5. The cloud, as the earthly vehicle of the divine doxa, filled the inner court; and when the glory of the Lord stood upon the threshold, it filled the temple also, while the court became full of the splendour of the divine glory. That is to say, the brilliancy of the divine nature shone through the cloud, so that the court and the temple were lighted by the shining of the light-cloud. The brilliant splendour is a symbol of the light of the divine grace. The wings of the cherubim rustled, and at the movement of God (Eze 1:24) were audible even in the outer court.

After this picture of the glorious manifestation of the divine doxa, the fetching of the fire-coals from the space between the wheels under the cherubim is more closely described in Eze 10:6 and Eze 10:7. One of the cherub’s hands took the coals out of the fire, and put them into the hands of the man clothed in white linen. To this a supplementary remark is added in Eze 10:8, to the effect that the figure of a hand was visible by the side of the cherubim under their wings. The word ויּצא, “and he went out,” indicates that the man clothed in white linen scattered the coals over the city, to set it on fire and consume it.

Eze 10:9-22

The Glory of the Lord Forsakes the Temple

Eze 10:9. And I saw, and behold four wheels by the side of the cherubim, one wheel by the side of every cherub, and the appearance of the wheels was like the look of a chrysolith stone. Eze 10:10. And as for their appearance, they had all four one form, as if one wheel were in the midst of the other. Eze 10:11. When they went, they went to their four sides; they did not turn in going; for to the place to which the head was directed, to that they went; they did not turn in their going. Eze 10:12. And their whole body, and their back, and their hands, and their wings, and wheels, were full of eyes round about: by all four their wheels. Eze 10:13. To the wheels, to them was called, “whirl!” in my hearing. Eze 10:14. And every one had four faces; the face of the first was the face of the cherub, the face of the second a man’s face, and the third a lion’s face, and the fourth an eagle’s face. Eze 10:15. And the cherubim ascended. This was the being which I saw by the river Chebar. Eze 10:16. And when the cherubim went, the wheels went by them; and when the cherubim raised their wings to ascend from the earth, the wheels also did not turn from their side. Eze 10:17. When those stood, they stood; and when those ascended, they ascended with them; for the spirit of the being was in them. Eze 10:18. ; And the glory of Jehovah went out from the threshold of the house, and stood above the cherubim. Eze 10:19. And the cherubim raised their wings, and ascended from the earth before my eyes on their going out, and the wheels beside them; and they stopped at the entrance of the eastern gate of the house of Jehovah; and the glory of the God of Israel was above them. Eze 10:20. This was the being which I saw under the God of Israel by the river Chebar, and I perceived that they were cherubim. Eze 10:21. Every one had four faces, each and every one four wings, and something like a man’s hands under their wings. Eze 10:22. And as for the likeness of their faces, they were the faces which I had seen by the river Chebar, their appearance and they themselves. They went every one according to its face. - With the words “I saw, and behold,” a new feature in the vision is introduced. The description of the appearance of the cherubim in these verses coincides for the most part verbatim with the account of the theophany in Ezekiel 1. It differs from this, however, not only in the altered arrangement of the several features, and in the introduction of certain points which serve to complete the former account; but still more in the insertion of a number of narrative sentence, which show that we have not merely a repetition of the first chapter here. On the contrary, Ezekiel is now describing the moving of the appearance of the glory of Jehovah from the inner court or porch of the temple to the outer entrance of the eastern gate of the outer court; in other words, the departure of the gracious presence of the Lord from the temple: and in order to point out more distinctly the importance and meaning of this event, he depicts once more the leading features of the theophany itself. The narrative sentences are found in Eze 10:13, Eze 10:15, Eze 10:18, and Eze 10:19. In Eze 10:13 we have the exclamation addressed to the wheels by the side of the cherubim to set themselves in motion; in Eze 10:15, the statement that the cherubim ascended; and in Eze 10:18 and Eze 10:19, the account of the departure of the glory of the Lord from the inner portion of the temple. To this we may add the repeated remark, that the appearance was the same as that which the prophet had seen by the river Chebar (Eze 10:15, Eze 10:20, Eze 10:22). To bring clearly out to view both the independence of these divine manifestations and their significance to Israel, Ezekiel repeats the leading features of the former description; but while doing this, he either makes them subordinate to the thoughts expressed in the narrative sentences, or places them first as introductory to these, or lets them follow as explanatory. Thus, for example, the description of the wheels, and of the manner in which they moved (Eze 10:9-12), serves both to introduce and explain the call to the wheels to set themselves in motion. The description of the wheels in Eze 10:9-11 harmonizes with Eze 1:16 and Eze 1:17, with this exception, however, that certain points are given with greater exactness here; such, for example, as the statement that the movements of the wheels were so regulated, that in whichever direction the front one turned, the other did the same. הראשׁ, the head, is not the head-wheel, or the wheel which was always the first to move, but the front one, which originated the motion, drawing the others after it and determining their direction. For Eze 10:12 and the fact that the wheels were covered with eyes, see Eze 1:18. In Eze 10:12 we have the important addition, that the whole of the body and back, as well as the hands and wings, of the cherubim were full of eyes. There is all the less reason to question this addition, or remove it (as Hitzig does) by an arbitrary erasure, inasmuch as the statement itself is apparently in perfect harmony with the whole procedure; and the significance possessed by the eyes in relation to the wheels was not only appropriate in the case of the cherubim, but necessarily to be assumed in such a connection. The fact that the suffixes in בּשׂרם, גּבּהם, etc., refer to the cherubim, is obvious enough, if we consider that the wheels to which immediate reference is made were by the side of the cherubim (Eze 10:9), and that the cherubim formed the principal feature in the whole of the vision.

Eze 10:13 does not point back to Eze 10:2, and bring the description of the wheel-work to a close, as Hitzig supposes. This assumption, by which the meaning of the whole description has been obscured, is based upon the untenable rendering, “and the wheels they named before my ears whirl” (J. D. Mich., Ros., etc.). Hävernick has already pointed out the objection to this, namely, that with such a rendering בּאזני forms an unmeaning addition; whereas it is precisely this addition which shows that קרא is used here in the sense of addressing, calling, and not of naming. One called to the wheels הגּלגּל, whirl; i.e., they were to verify their name galgal, viz., to revolve or whirl, to set themselves in motion by revolving. This is the explanation given by Theodoret: ἀνακυκλεῖσθαι καὶ ἀνακινεῖσθαι προσετάχθησαν. These words therefore gave the signal for their departure, and accordingly the rising up of the cherubim is related in Eze 10:15. Eze 10:14 prepares the way for their ascent by mentioning the four faces of each cherub; and this is still further expanded in Eze 10:16 and Eze 10:17, by the statement that the wheels moved according to the movements of the cherubim. לאחד without an article is used distributively (every one), as in Eze 1:6 and Eze 1:10. The fact that in the description which follows only one face of each of the four cherubs is given, is not at variance with Eze 1:10, according to which every one of the cherubs had the four faces named. It was not Ezekiel’s intention to mention all the faces of each cherub here, as he had done before; but he regarded it as sufficient in the case of each cherub to mention simply the one face, which was turned toward him. The only striking feature which still remains is the statement that the face of the one, i.e., of the first, was the face of the cherub instead of the face of an ox (cf. Eze 1:10), since the faces of the man, the lion, and the eagle were also cherubs’ faces. We may, no doubt, get rid of the difficulty by altering the text, but this will not solve it; for it would still remain inexplicable how הכּרוּב could have grown out of שׁור by a copyist’s error; and still more, how such an error, which might have been so easily seen and corrected, could have been not only perpetuated, but generally adopted. Moreover, we have the article in הכּרוּב, which would also be inexplicable if the word had originated in an oversight, and which gives us precisely the index required to the correct solution of the difficulty, showing as it does that it was not merely a cherub’s face, but the face of the cherub, so that the allusion is to one particular cherub, who was either well known from what had gone before, or occupied a more prominent position than the rest. Such a cherub is the one mentioned in Eze 10:7, who had taken the coals from the fire between the wheels, and stood nearest to Ezekiel. There did not appear to be any necessity to describe his face more exactly, as it could be easily seen from a comparison with Eze 1:10. - In Eze 10:15, the fact that the cherubim arose to depart from their place is followed by the remark that the cherubic figure was the being (החיּה, singular, as in Eze 1:22) which Ezekiel saw by the Chaboras, because it was a matter of importance that the identity of the two theophanies should be established as a help to the correct understanding of their real signification. But before the departure of the theophany from the temple is related, there follows in Eze 10:16 and Eze 10:17 a repetition of the circumstantial description of the harmonious movements of the wheels and the cherubim (cf. Eze 1:19-21); and then, in Eze 10:18, the statement which had such practical significance, that the glory of the Lord departed from the threshold of the temple, and resumed the throne above the cherubim; and lastly, the account in Eze 10:19, that the glory of the God of Israel, seated upon this throne, took up its position at the entrance of the eastern gate of the temple. The entrance of this gate is not the gate of the temple, but the outer side of the eastern gate of the outer court, which formed the principal entrance to the whole of the temple-space. The expression “God of Israel” instead of “Jehovah” is significant, and is used to intimate that God, as the covenant God, withdrew His gracious presence from the people of Israel by this departure from the temple; not, indeed, from the whole of the covenant nation, but from the rebellious Israel which dwelt in Jerusalem and Judah; for the same glory of God which left the temple in the vision before the eyes of Ezekiel had appeared to the prophet by the river Chebar, and by calling him to be the prophet for Israel, had shown Himself to be the God who kept His covenant, and proved that, by the judgment upon the corrupt generation, He simply desired to exterminate its ungodly nature, and create for Himself a new and holy people. This is the meaning of the remark which is repeated in Eze 10:20-22, that the apparition which left the temple was the same being as Ezekiel had seen by the Chaboras, and that he recognised the beings under the throne as cherubim. Threatening of Judgment and Promise of Mercy. Conclusion of the Vision - Eze 11:1-13

This chapter contains the concluding portion of the vision; namely, first, the prediction of the destruction of the ungodly rulers (Eze 11:1-13); secondly, the consolatory and closing promise, that the Lord would gather to Himself a people out of those who had been carried away into exile, and would sanctify them by His Holy Spirit (Eze 11:14-21); and, thirdly, the withdrawal of the gracious presence of God from the city of Jerusalem, and the transportation of the prophet back to Chaldea with the termination of his ecstasy (Eze 11:22-25).

The Vision of the Cherubim. (b. c. 593.)

1 Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. 2 And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. 3 Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 4 Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord 's glory. 5 And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh. 6 And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 7 And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.

To inspire us with a holy awe and dread of God, and to fill us with his fear, we may observe, in this part of the vision which the prophet had,

I. The glorious appearance of his majesty. Something of the invisible world is here in the visible, some faint representations of its brightness and beauty, some shadows, but such as are no more to be compared with the truth and substance than a picture with the life; yet here is enough to oblige us all to the utmost reverence in our thoughts of God and approaches to him, if we will but admit the impressions this discovery of him will make. 1. He is here in the firmament above the head of the cherubim, v. 1. He manifests his glory in the upper world, where purity and brightness are both in perfection; and the vast expanse of the firmament aims to speak the God that dwells there infinite. It is the firmament of his power and of his prospect too; for thence he beholds all the children of men. The divine nature infinitely transcends the angelic nature, and God is above the head of the cherubim, in respect not only of his dignity above them, but of his dominion over them. Cherubim have great power, and wisdom, and influence, but they are all subject to God and Christ. 2. He is here upon the throne, or that which had the appearance of the likeness of a throne (for God's glory and government infinitely transcend all the brightest ideas our minds can either form or receive concerning them); and it was as it were a sapphire-stone, pure and sparkling; such a throne has God prepared in the heavens, far exceeding the thrones of any earthly potentates. 3. He is here attended with a glorious train of holy angels. When God came into his temple the cherubim stood on the right side of the house (v. 3), as the prince's life-guard, attending the gate of his palace. Christ has angels at command. The orders given to all the angels of God are, to worship him. Some observe that they stood on the right side of the house, that is, the south side, because on the north side the image of jealousy was, and other instances of idolatry, from which they would place themselves at as great a distance as might be. 4. The appearance of his glory is veiled with a cloud, and yet out of that cloud darts forth a dazzling lustre; in the house and inner court there was a cloud and darkness, which filled them, and yet either the outer court, or the same court after some time, was full of the brightness of the Lord's glory, v. 3, 4. There was a darting forth of light and brightness; but if any over curious eye pried into it, it would find itself lost in a cloud. His righteousness is conspicuous as the great mountains, and the brightness of it fills the court; but his judgments are a great deep, which we cannot fathom, a cloud which we cannot see through. The brightness discovers enough to awe and direct our consciences, but the cloud forbids us to expect the gratifying of our curiosity; for we cannot order our speech by reasons of darkness. Thus (Hab. iii. 4) he had rays coming out of his hand, and yet there was the hiding of his power. Nothing is more clear than that God is, nothing more dark than what he is. God covers himself with light, and yet, as to us, makes darkness his pavilion. God took possession of the tabernacle and the temple in a cloud, which was always the symbol of his presence. In the temple above there will be no cloud, but we shall see face to face. 5. The cherubim, made a dreadful sound with their wings, v. 5. The vibration of them, as of the strings of musical instruments, made a curious melody; bees, and other winged insects, make a noise with their wings. Probably this intimated their preparing to remove, by stretching forth and lifting up their wings, which made this noise as it were to give warning of it. This noise is said to be as the voice of the almighty God when he speaks, as the thunder, which is called the voice of the Lord (Ps. xxix. 3), or as the voice of the Lord when he spoke to Israel on Mount Sinai; and therefore he then gave the law with abundance of terror, to signify with what terror he would reckon for the violation of it, which he was now about to do. This noise of their wings was heard even to the outer court, the court of the people; for the Lord's voice, in his judgments, cries in the city, which those may hear that do not, as Ezekiel, see the visions of them.

II. The terrible directions of his wrath. This vision has a further tendency than merely to set forth the divine grandeur; further orders are to be given for the destruction of Jerusalem. The greatest devastations are made by fire and sword. For a general slaughter of the inhabitants of Jerusalem orders were given in the foregoing chapter; now here we have a command to lay the city in ashes, by scattering coals of fire upon it, which in the vision were fetched from between the cherubim.

1. For the issuing out of orders to do this the glory of the Lord was lifted up from the cherub (as in the chapter before for the giving of orders there, v. 3) and stood upon the threshold of the house, in imitation of the courts of judgement, which they kept in the gates of their cities. The people would not hear the oracles which God had delivered to them from his holy temple, and therefore they shall thence be made to hear their doom.

2. The man clothed in linen who had marked those that were to be preserved is to be employed in this service; for the same Jesus that is the protector and Saviour of those that believe, having all judgement committed to him, that of condemnation as well as that of absolution, will come in a flaming fire to take vengeance on those that obey not his gospel. He that sits on the throne calls to the man clothed in linen to go in between the wheels, and fill his hand with coals of fire from between the cherubim, and scatter them over the city. This intimates, (1.) That the burning of the city and temple by the Chaldeans was a consumption determined, and that therein they executed God's counsel, did what he designed before should be done. (2.) That the fire of divine wrath, which kindles judgement upon a people, is just and holy, for it is fire fetched from between the cherubim. The fire on God's altar, where atonement was made, had been slighted, to avenge which fire is here fetched from heaven, like that by which Nadab and Abihu were killed for offering strange fire. If a city, or town, or house, be burnt, whether by design or accident, if we trace it in its original, we shall find that the coals which kindled the fire came from between the wheels; for there is not any evil of that kind in the city, but the Lord has done it. (3.) That Jesus Christ acts by commission from the Father, for from him he receives authority to execute judgement, because he is the Son of man. Christ came to send fire on the earth (Luke xii. 49) and in the great day will speak this world into ashes. By fire from his hand, the earth, and all the works that are therein, will be burnt up.

3. This man clothed with linen readily attended to this service; though, being clothed with linen, he was very unfit to go among the burning coals, yet, being called, he said, Lo, I come; this commandment he had received of his Father, and he complied with it; the prophet saw him go in, v. 2. He went in, and stood beside the wheels, expecting to be furnished there with the coals he was to scatter; for what Christ was to give he first received, whether for mercy or judgement. He was directed to take fire, but he staid till he had it given him, to show how slow he is to execute judgement, and how long-suffering to us-ward.

4. One of the cherubim reached him a handful of fire from the midst of the living creatures. The prophet, when he first saw this vision, observed that there were burning coals of fire, and lamps, that went up and down among the living creatures (ch. i. 13); thence this fire was taken, v. 7. The spirit of burning, the refiner's fire, by which Christ purifies his church, is of a divine original. It is by a celestial fire, fire from between the cherubim, that wonders are wrought. The cherubim put it into his hand; for the angels are ready to be employed by the Lord Jesus and to serve all his purposes.

5. When he had taken the fire he went out, no doubt to scatter it up and down upon the city, as he was directed. And who can abide the day of his coming? Who can stand before him when he goes out in his anger?

The Vision of the Divine Glory. (b. c. 593.)

8 And there appeared in the cherubims the form of a man's hand under their wings. 9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. 10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. 13 As for the wheels, it was cried unto them in my hearing, O wheel. 14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar. 16 And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. 18 Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord 's house; and the glory of the God of Israel was over them above. 20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims. 21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. 22 And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.

We have here a further account of the vision of God's glory which Ezekiel saw, here intended to introduce that direful omen of the departure of that glory from them, which would open the door for ruin to break in.

I. Ezekiel sees the glory of God shining in the sanctuary, as he had seen it by the river of Chebar, and gives an account of it, that those who had by their wickedness provoked God to depart from them might know what they had lost and might lament after the Lord, groaning out their Ichabod, Where is the glory? Ezekiel here sees the operations of divine Providence in the government of the lower world, and the affairs of it, represented by the four wheels; and the perfections of the holy angels, the inhabitants of the upper world, and their ministrations, represented by the four living creatures, every one of which had four faces. The agency of the angels in directing the affairs of this world is represented by the close communication that was between the living creatures and the wheels, the wheels being guided by them in all their motions, as the chariot is by him that drives it. But the same Spirit being both in the living creatures and in the wheels denoted the infinite wisdom which serves its own purposes by the ministration of angels and all the occurrences of this lower world. So that this vision gives out faith a view of that throne which the Lord has prepared in the heavens, and that kingdom of which rules over all, Ps. ciii. 19. The prophet observes that this was the same vision with that he saw by the river of Chebar (v. 15, 22), and yet in one thing there seems to be a material difference, that that which was there was the face of an ox, and was on the left side (ch. i. 10), is here the face of a cherub, and is the first face (v. 14), whence some have concluded that the peculiar face of a cherub was that of an ox, which the Israelites had an eye to when they made the golden calf. I rather think that in this latter vision the first face was the proper appearance or figure of a cherub, which Ezekiel knew very well, being a priest, by what he had seen in the temple of the Lord (1 Kings vi. 29), but which we now have no certainty of at all; and by this Ezekiel knew assuredly, whereas before he only conjectured it, that they were all cherubim, though putting on different faces, v. 20. And this first appearing in the proper figure of a cherub, and yet it being proper to retain the number of four, that of the ox is left out and dropped, because the face of the cherub had been most abused by the worship of an ox. As sometimes when God appeared to deliver his people, so now when he appeared to depart from them, he rode on a cherub, and did fly. Now observe here, 1. That this world is subject to turns, and changes, and various revolutions. The course of affairs in it is represented by wheels (v. 9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, 1 Sam. ii. 4, &c. Nay, their appearance is as if there were a wheel in the midst of a wheel (v. 10), which intimates the mutual references of providence to each other, their dependences on each other, and the joint tendency of all to one common end, while their motions as to us are intricate, and perplexed, and seemingly contrary. 2. That there is an admirable harmony and uniformity in the various occurrences of providence (v. 13): As for the wheels, though they moved several ways, yet it was cried to them, O wheel! they were all as one, being guided by one Spirit to one end; for God works all according to the counsel of his own will, which is one, for his own glory, which is one. And this makes the disposal of Providence truly admirable, and to be looked upon with wonder. As the works of his creation, considered separately, were good, but all together very good, so the wheels of Providence, considered by themselves, are wonderful, but put them together and they are very wonderful. O wheel! 3. That the motions of Providence are steady and regular, and whatever the Lord pleases that he does and is never put upon new counsels. The wheels turned not as they went (v. 11), and the living creatures went every one straight forward, v. 22. Whatever difficulties lay in their way, they were sure to get over them, and were never obliged to stand still, turn aside, or go back. So perfectly known to God are all his works that he never put upon to new counsels. 4. That God makes more use of the ministration of angels in the government of this lower world than we are aware of: The four wheels were by the cherubim, one wheel by one cherub and another wheel by another cherub, v. 9. What has been imagined by some concerning the spheres above, that every orb has its intelligence to guide it, is here intimated concerning the wheels below, that every wheel has its cherub to guide it. We think it a satisfaction to us if under the wise God there are wise men employed in managing the affairs of the kingdoms and churches; whether there be so or no, it appears by this that there are wise angels employed, a cherub to every wheel. 5. That all the motions of Providence and all the ministrations of angels are under the government of the great God. They are all full of eyes, those eyes of the Lord which run to and fro through the earth and which the angels have always an eye to, v. 12. The living creatures and the wheels concur in their motions and rests (v. 17); for the Spirit of life, as it may be read, or the Spirit of the living creatures, is in the wheels. The Spirit of God directs all the creatures, both upper and lower, so as to make them serve the divine purpose. Events are not determined by the wheel of fortune, which is blind, but by the wheels of Providence, which are full of eyes.

II. Ezekiel sees the glory of God removing out of the sanctuary, the place where God's honour had long dwelt, and this sight is as sad as the other was grateful. It was pleasant to see that God had not forsaken the earth (as the idolaters suggested, ch. ix. 9), but sad to see that he was forsaking his sanctuary. The glory of the Lord stood over the threshold, having thence given the necessary orders for the destruction of the city, and it stood over the cherubim, not those in the most holy place, but those that Ezekiel now saw in vision, v. 18. It ascended that stately chariot, as the judge, when he comes off the bench, goes into his coach and is gone. And immediately the cherubim lifted up their wings (v. 19), as they were directed, and they mounted up from the earth, as birds upon the wing; and, when they went out, the wheels of this chariot were not drawn, but went by instinct, beside them, by which it appeared that the Spirit of the living creatures was in the wheels. Thus, when God is leaving a people in displeasure, angels above, and all events here below, shall concur to further his departure. But observe here, In the courts of the temple where the people of Israel had dishonoured their God, had cast off his yoke and withdrawn the shoulder from it, blessed angels appear very ready to serve him, to draw in his chariot, and to mount upwards with it. God has shown the prophet how the will of God was disobeyed by men on earth (ch. viii.); here he shows him how readily it is obeyed by angels and inferior creatures; and it is a comfort to us, when we grieve for the wickedness of the wicked, to think how his angels do his commandments, hearkening to the voice of his word, Ps. ciii. 20. Let us now, 1. Take a view of this chariot in which the glory of the God of Israel rides triumphantly. He that is the God of Israel is the God of heaven and earth, and has the command of all the powers of both. Let the faithful Israelites comfort themselves with this, that he who is their God is above the cherubim; their Redeemer is so (1 Pet. iii. 22) and has the sole and sovereign disposal of all events; the living creatures and the wheels agree to serve him, so that he is head over all things to the church. The rabbin call this vision that Ezekiel had Mercabah—the vision of the chariot; and thence they call the more abstruse part of divinity, which treats concerning God and spirits, Opus currus—The work of the chariot, as they do the other part, that is more plain and familiar, Opus bereshith—The work of the creation.—2. Let us attend the motions of this chariot: The cherubim, and the glory of God above them, stood at the door of the east gate of the Lord's house, v. 19. But observe with how many stops and pauses God departs, as loth to go, as if to see if there be any that will intercede with him to return. None of the priests in the inner court, between the temple and the altar, would court his stay; therefore he leaves their court, and stands at the east gate, which led into the court of the people, to see if any of them would yet at length stand in the gap. Note, God removes by degrees from a provoking people; and, when he is ready to depart in displeasure, would return to them in mercy if they were but a repenting praying people.

CHAP. X.

Ver. 1. THen I looked, and behold in the firmament] Heb. In that expanſe, or firmament mentioned, chap. 1.22.

That was above the head of the Cherubims] Called before, living creatures, chap. 1. Now God is repreſented as in his Temple, where things are more clearly diſcryed and deſcribed, Pſal. 29.9. In his Temple doth every one ſpeak of his glory. Cherubims the Angels are called, from the greatneſſe of their knowledge, ſaith Hierom, as Gods Rabbines: or rather, becauſe the Lord rideth upon them, Pſal. 18.20. & 99.1. as upon his chariot, 1 Chron. 28.19. Here they are ſaid to be under the firmament and near the throne, to execute Gods commands with expedition. It is not therefore as thoſe miſcreants ſaid, chap. 9.9. The Lord hath forſaken the earth.

There appeared ever them as it were a ſaphire-ſtone] i. e. Jehovah in his glory.

As the appearance] It was but as, and as the appearance: we cannot ſee God as he is. Some have ſeen Merchabah velo harocheb, ſay the Hebrews, the chariot, but not the Rider therein.

Ver. 2. And he spake unto the man] See chap. 9.2. Chriſt, who had marked the mourners, ſcattereth coales upon the rebellious City. Kiſſe the Son leſt he be angry, and ye periſh.

And ſcatter them over the City] To ſhew that Jeruſalem was to be burnt by the Chaldees: as muſt likewiſe Rome by the Kings of the earth: for ſtrong is the Lord who judgeth her, Rev. 18.8.

And he went in my ſight] Saints ſee and foreſee that oft-times which is hid from others.

Ver. 3. Now the Cherubims ſtood on the right ſide] i. e. On the South ſide: being now removed from the North-door, chap. 8.3, 4. with 9.3. as loathing that place of ſo great idolatry.

And the cloud filled the inner court] To ſignifie that now upon Gods departure there ſhould be darkneſſe in the Temple, yea in the Prieſts court.Significat ſequentia tempora nubila fore. Lav. See Pſal. 18.11. Rev. 15.8.

Ver. 4. Then the glory of the Lord went up from the Cherub] i. e. From the Cherubims: ſo it had done once before, chap. 9.3. and returned again: to ſhew that he was even driven out by the peoples impenitency.

And ſtood over the threſhold of the houſe] As taking his laſt leave of it.

And the houſe was filled with a cloud] Sublatenter abit à ſuo loco Dominus: Oecol. ſo Iſa. 6.4. the houſe was filled with ſmoke. Joſephus ſaith that when God departed, a voyce was heard out of the Temple, ſaying, Let us leave theſe ſeats: like as a little before the laſt deſolation of it, there was heard Migremus hinc, let us go hence. And a heathen writer ſaith that a voyce greater then mans was heard,Audita major humana vox, excedere deos. Tacit. that the gods were thence departing.

Ver. 5. And the ſound of the Cherubims wings was heard] As applauding Chriſts act, and rejoycing thereat.

As the voyce of the Almighty God] i. e. As thunder, Pſal, 29. Hereby might alſo be ſignified inſignis & inſolita mutatio in urbe, a notable noiſe that ſhould be made in the City by clattering of armes, neighing of horſes, roaring of enemies, &c. The Hebrew word here uſed is Shaddai, which ſignifieth vaſtatorem & victorem, ſaith Aben-Ezra, a Waſter and a Victour.

Ver. 6. When he had commanded the man] Chriſt as Mediatour was at his Fathers command, Mat. 12.18. John 14.31. & 15.10.

Then he went in and stood beſide the wheeles] As conſidering, ſaith one, the mutability and uncertainty of all things: and obſerving the equity of the divine proceedings.

Ver. 7. And one Cherub ſtretched forth his hand] The holy Angels whom the Jews looked upon as Miniſters of Gods grace unto them (Joſephus calleth them the Keepers of the Jewiſh people) are here brought in as Miniſters of thoſe weapons wherewith they were to be deſtroyed.

Who took it and went out] Nevertheleſſe the City was not burnt, till four or five years after this viſion; Tam piger ad paenas Deus eſt, ad praemia velox.Ovid. Meanwhile how jocund were the Jews, as if no ſuch judgement were likely to befall them?

Ver. 8. And there appeared—the form of a mans hand under their wings] Quaſi gladius intra vaginam, as a ſword within the ſcabberd, ready to be drawn out for execution. The hand, ſaith Ariſtotle, is the inſtrument of inſtruments. Nature hath given us hands, ſaith Cicero, multarum artium miniſtras, &c. to act and do buſineſſe. Angels have neither hands nor wings, to ſpeak properly: yet are ſaid here to have both: to ſhew their activity and celerity in Gods ſervice: Hands of a man they are ſaid to have, to ſhew that they do all prudently and with reaſon: and theſe hands are under their wings, ſaith one, to ſignifie their hidden nature and operation. A good man, like a good Angel, ſaith another, hath the wings of contemplation, the hands of action: the wings of faith, the hands of charity:Eſſayes Mor. and Theol. p. 23. wings whereon he raiſeth his underſtanding, and hands wherewith he exciteth his will, &c.

Ver. 9. And when I looked, behold the four wheels] This chapter compared with the firſt, do, like glaſſes ſet one againſt another, caſt a mutual light.

As the colour of a Beryl ſtone] Lapidis Berylli thalaſſis: See chap. 1.16. wheels are voluble, and the ſea tumultuous: ſo are all things and places in this preſent life: lay hold on life eternal.

Ver. 10. As if a wheel had been in the midſt of a wheel] So intricate and perplexed oft-times are Gods wayes and works, that the wiſeſt men know not what to make of them, Zech. 14.6. In that day the light ſhall neither be clear nor dark, but betwixt both, tanquam [non-Latin text not transcribed].

Ver. 11. Ʋpon their four ſides] That is, to their ſeveral quarters aſſigned them by God, who doeth things methodically, and in order.

Tranſlatio à re militari. Jun. Diod. [non-Latin text not transcribed]. Omnia in omnes partes illuſtrat Dei Providentia. Jun. Dei Providentia oculatiſſima. A Lap. Diod. But to the place whither the head looked] That is, God who guided the whole chariot by an univerſal and equal inſpiration, chap. 1.12, 20, 21.

Ver. 12. And the whole body] viz. Of the Cherubims, as chap. 1. The wheels are ſaid to be full of eyes. God who over-ruleth all, is All-eye. His Providence is like a well-drawn picture, which vieweth all that are in the room.

Ver. 13. It was cryed unto them] By him who ſat upon the throne, calling for their obedience: as indeed all things here, yea even the ſenſeleſſe creatures are Gods ſervants, Pſal. 119.91.

O wheel] O round world, q. d. Hear the voyce of thy Maker and Maſter: or, oh how unſtable and changeable art thou!

Ver. 14. The face of a Cherub] i. e. Humana quidem, ſed ſplendidiſſima, ſaith Junius: facies pueri alati, ſaith another. There are that tell us that in the Syriack tongue the word Cherub is taken from a word which ſignifieth drawing the plough, which is the bullocks proper labour. We muſt beleeve therefore, ſay they, that Cherub ſignifieth properly the figure of a bullock: under which hieroglyphically was repreſented an Angel. The laborious Preachers face ſhall once ſhine as an Angels.

Ver. 15. Were lifted up] Or, they lift up themſelves, ſc. to follow and attend their departing Lord.

That I ſaw by the river of Chebar] And now ſaw again, for further confirmation.

Ver. 16. And when the Cherubims went] Angels have a great ſtroke in ordering the affaires of the world, as hath already been noted on chap. 1. Quod vero candem rem ſaepe repeto, lectori moleſtum eſſe non debet, ſaith Lavater in his Preface to this Prophet.

Ver. 17. When they ſtood] See chap. 1.21.

The ſpirit of the living-creatures] Or, of life. God governeth all events: He moveth the Angels, they the wheels. No Clock hath ſo certain motions, as the viciſſitudes of all things are over-ruled by God.

Ver. 18. Then the glory of the Lord departed] This, the ſtubborn Jews would never be drawn to beleeve poſſible, till it befell them: hence they hear of it ſo often, but to little good purpoſe as to them.

Ver. 19. Over the Eaſt-gate] The gate of the Court where the people met and pray'd with their faces Weſt-ward: here now ſtood the Cherubims, and here ſtood the Glory over them; that all the City might ſee that God was going from them, and ſeek by all good means to retaine him with them.

Ver. 20. And I knew that they were the Cherubims] Now at laſt I knew. Divine light is darted into the ſoul by degrees: and at ſeveral times.

Ver. 21. Every one had four faces apiece] Ad taedium uſque candem rem repetis, ut nihil excuſationis haberent. Theſe careleſſe and croſſe-grained Jews are told the ſame things thus over and over: to leave them without all excuſe, if they would not be wrought upon by all.

Ver. 22. They went every one ſtraight forward] Let us, by their example, learn to advance forward to the high prize of the heavenly calling in Chriſt Jeſus.