Bible Commentary (1871–1879 Edition)
Zion Co7ifijseth her Sms. LAMENTATIONS V. Ber PUi/ul Complaint to God.
"carry captive" (this rendering is as in Nahum 2. 7, c£ Margin). force of man, which overthrew it. Mem, D. 13. prop Uets —the false prophets (Jeremiah 23. 11, 21). Supply the sense thus: " l<'or the .sins, &c., these calamities ?iave be/alleii her." shed the blood of the just—(Matthew Zi. 31, 37.) This received its full fultilnient in the slayiugof Messiah and the Jews' consequent dispersion (Jaines 5. 6). Nun, J. 14. Wind— witli mental aberration, polluted . . . with blood—both with blood of one another mutually shed {e.
CHAPTEK (ELEGY) V.
Ver. 1-22. Epiphonema, or a Closing Recapitulation OF THE Calamities Treated of in the Previous Elegies. 1. (Psalm 89. 50, 51.) 3. Our inlieritance— "Thine inheritance" (Psalm 79. 1). The land given of old to us by thy gift. 3. fatlierless—Our wliole land is full of orphans. [Calvin.] Or, "we are fatherless," being abandoned by thee our "Father" (Jeremiah 3. 19). [Grotius.] 4. water for money—the Jews were compelled to pay the enemy for the vi'ater of their own cisterns after tlie overthrow of Jerusalem. Or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life, our wood—in Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid ff., Jeremiah 2. 31), and with their blood shed by the enemy. [GLA.SSIU.S.] not touch . . . giirmciits—as being defiled with blood (Numbers 19. Ifi). Samech, Q. 15. Tliey. . . them—" They,"' i. e., "men" (v. 14), even the very
Gentiles, regarded as unclean by the Jeivs, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart" as being unclean: so universal was the deiilement of the city by blood, wandered—as the false prophets and tlieir followers had "wandered" blind with infatuated and idolatrous crime in the city {v. 14), so they must now " wander" among the heathen in blind consternation with calamity, they snid i. e., the Genfor. 5. Lit., On our necks we are persecuted ; i. e.. Men tread on our necks (Psalm 66. 12; Isaiah 51. 23; cf. Joshua 10. 24). The extremest oppression. Tlie foe not merely galled the Jews' face, back, and sides, but their neck. A just retribution, as they Irad been stif Tin neck against the yoke of God (2 Clironicles 30. 8, Margin; Nehemiah 9. 29; Isaiah 48. tiles said : it was said among the heathen, "The Jews shall no more sojourn in their own land" [Gkotius] ; or, wheresoever they go in their wandering exile, " they shall not stay long" [Ludovicus de Dieu] (Deuteronomy 28. G5).
JPe, D. A in and Pe are here transposed, as in ch. 2. 16, 17 ; 3.
4). 6. given . . . hand to—in token of submission {S'ote, Jeremiah 50. 15). to . . . Egyptians—at the death of Joslah (2 Chronicles 36. 3, 4). Assyrians— i. e., the Chaldeans who occupied the empire which Assyria had held. So Jeremiah 2. 18. to be satistied witli bread—(Deuteronomy 28. 48.) 7. (Jeremiali 31. 29.) borne tlieir iniquities —i. e.. the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (cf. Ezekiel 18. 2, &c.). 8. Servants . . . ruled
4(i-51. 16. augvr—lit.,/ace ; it is the countenance which, by its expression, manifests anger (Psalm 31. 16). GeSESIUS translates, " ihe person of Jehovah;" Jehovah present ; Jehovah himself (Exodus 33. 14; 2 Samuel 17. 11). dlvl€l«d—dispersed the Jews, tliey respecteil not . . . {.ricsts—Tliis is the Umguage of the Gentiles, "The Jews have no hope of a return : for they respected not even good prieM' (2 Chronicles 24. 19-22). [Grotius.] Mauker explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (ch. 5. 12). The evident antithesis to "As for us" (v. 17), and the language. . , us—.Servants under the Chaldean governors ruled the Jews (Nehemiah 5. 15). Israel, once a "kingdom of priests" (Exodus 19. 6), is become like Canaan "a servant of servants," according to the curse (Genesis 9. 2.5). The Chaldeans were designed to be "servants" of Sheni, being descended from Ham (Genesis 9. 26). Now througli the Jews' sin, their positions are reversed. 9. We gat our bread with . . . peril i. e., those of us left in the city after its capture by the Chaldeans, because of . . . sword of . . . wilderness—because of the liability to attack by the robber-Arabs of the wilderness, through which tlie Jews had to pass to get " bread" from Egypt (cf. v. 6). 10. As an oven is scorched witli too much lire, so our skin with the hot blast of fatnine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores, so that the skin becomes like as if it were scorched by the sun (Job 30. 30; Psalm 119. 83). 11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time sutfer these woes before her final restoration (Zechariah 14. 2). 13. lianged . . . by their hand—a piece of wanton cruelty invented by the Chaldeans. Grotius of " the hca'then" at the close of y. 15, of which i'. 16 is the continuation, favour the former view. Ain, p. 17. As for US—This translaiion forms the best antithesis to the language of the heallien (y. 15, 16). Calvin translates, '•Whilst as yet we stood as a state, our eyes failed," &c. watched f<n' a nation that could not gave us—Egypt (2 Kings 2!. 7; Isaiah 30. 7; Jeremiah 37. 5-11). Tzaddi, i". 18. Tliey—The Chaldeans, cannot go—without danger. Koph, p. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken citj", " on the mountains and in the wilderness." swifter . . . tliiin eagles-the Cha Idean cavalry (Jeremiah 4. 13). pursued
Ut.,to be hot; then, to pursue hotly (Genesis 31.38). Thus they pursued and overtook Zedekiah (Jeremiah 52. 8, 9). liesch, 1. 20. breath . . . anointed of . . . Lord—our king, with whose life ours was bound up. The original reference seems to have been to Joslah (2 Chronicles 35.
killed in battle with Pharaoh-necho ; but the language is here applied to Zedekiah, who, though worthless, was translates, " Princes were hung by the hand of the enemy ;'' hanging was a usual mode of execution (Genesis 40. 19).- elders—oflicials (eh. 4. 10). 13. young men . . . grind The work of the lowest female slave was laid on young men (Judges 16. 21; Job 31. 10). children fell under . . . wood—Mere children had to bear burdens of wood so heavy that they sank beneath them. 14. Aged men in the East meet in the open space round the gate to decide judicial trials, and to hold social converse (Job29. 7, 8:. IG. The crown—All our glory, the kingdom and the priesthood (Job 19. 9; Psalm 89. 39, 44.) 17. (Ch. 1. 22; 2. 11.) 18. foxes—they frequent desolate places, where they can freely and fearlessly roam. 19. (Psalm 102. 12.) The perpetuity of God's rule over human al Tairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration. 20. for ever—t. e., for "so long a time." 31. (Psalm 80.3; Jeremiah 31.18.) "Restore us to favour with thee, and so we shall be restored to our old position." [Grotius.] Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favour, manifested in bestowing prosperity. [Calvin. j 665 still lineal representative of David, and type of Messiah the "Anointed." Viewed personally, the language is too favoural)le to apply to him. live among the lieathen— under him we ho))ed to live securely, even in spite of the Burrounding he.athen nations. [Grotiu.s.1 Hchin, ly. 31. Rejoice—at our calamities (Psalm 137. 7). This is a, prophecy that Edom should exult over the fall of Jerusalem. At the .sann time it is implied, Edora's joy shall be shortlived. Ironically Hhe is told, Kejoice whilst thou niayest (Eccleslastes 11.9). cup—for this image of the confounding ef Tectsof (iod's wrath, see Jeremiah 13. 12; 25. 15, 16, 21; as to Edom, Jeremiah 49. 7-22. Tau, n. 3a. (Isaiah 40. 2.) Thou hi Uit i)(!en punished vnough : the end of thy punishment
Ik at hand, no more carry thee . . . into captivity i. e., by tlie Clialdeans. The Romans carried them away oubsequcntly. The /all acconjplisliment of this prophecy must therefore refer to the Jews' fiu.al restoration, discover—l)y the severityf His punishments on thee, God shall let men see how great was thy sin (Jeremiah 49. 10). wod "covers" sin when he forgives it (Psalm 32. 1, 5). He "discovers." or "reveals," it, when he punishes it (Job
20. 27), Jeremiah 49. 10 shows that Margin is wrong.
Introdiiciion. EZEKIEL. Jntroductim.
Is Impossible, hear our prayer. [Calvin.] Or, a.s Margin, " For wouldest thou utterly reject ns ?" &c. No ; that cannot be. The Jews, iu this book, and iu Isaiah and Mala-
Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God toconvert him. aa. Rather, "Unless haply thou hast utterly rejected us, and art beyond measure wrolli against us," i.e., Unless thou art imilacable, which chi, to avoid the ill-omen of a mournful closing sentence, repeat tlie second last verse. [Calvin.]
THE BOOK OF THE PllOPHET
EZEKIEL.
INTRODUCTION.
The name means "(whom) God will strengthen" [Gesenius]; or, "God will prevail." [Rosenmtjllkr.] His fa! iicr was Buzi (ch. 1. 3), a priest, and he probably exercised the priestly of Hce himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow-co.untrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (st e 2 Kings 24. 11-1.5) by Nebuchadnezzar, 599 B. c. The best portions of the peoi)le seem to have been among the first carried away (ch. 11. 16; Jeremiah 2i. 2-7, 8, 10). The ungotUy were willing to do anything to remain in their native l:!nd ; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by tlieir brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus EzeUiel's sphere of labour was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which fiows into the Euphrates near Circesium, was the first scene of his prophecies (ch. 1. 1). Tel-abib there (now Thallaba) was his place of residence (ch. 3. 15), whither the eldei's used to come to inquire as to God's messages through him. Thej' were eager to return to Jerusalem, but he taught them that they must first return to tlieir God. He continued to prophesy for at least twenty-two years, i. e., to the twenty-seventh year of the captivity (clx 29. 17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to Epiplumius, states a tradition, that he was killed at Babylon by a prince of bis people whom he had reproved for idolatry.
He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jeremiah 51.59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later tlian Ezekiel's, but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (ch. 11. 14, 16; 28. 3). They much resemble one another, especialljin the visions and grotesque images. It is a remarkable proof of genuineness that in Ezeiciel no prophecies against Babylon occur among those directed against the enemies of the covenant people. Probably he desired not to give needless olfence to the government under which he lived. The effect of his labours is to be seen in the improved character of the l-.oople towards tlic close of tlie captivity, and their general cessation from idolatry and return to the law. It was little more than thirty years after the close of his labour's when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted liim for opposing the "rebellious house"' "of stuliboru front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign laud, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with life-like minuteness. The i bscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his ))rophecies, arising from his previous training as a priest. He delights to linger about the teinple, and to find in Its Kymbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual waul felt by the peojile in the absence of tlie outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. I'oetical. paralli'lism is not found except in a few portions, as chs. 7., 21., 27., 28., 29.-31. His great aim was to stimulate the dormant minds of the Jews. For tliis end nothing was better suited than tlie use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isaiah
I). 10; Matthew 13. 11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this Divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.
Rabbi Hananias is said to have .satisfactorily solved the dil HcuIlies (MUcluia) which were alleged against Its canonicity. Ecclesiasticus 49. 8 refers to it, and Josiopiius, .^Mu/iiti'c.s 10. 5, sec. 1. It is mentioned as part of the canon in Mki.ito's catalogue (EtJSEniu.s, H. F). 4. 2fi); also in Okigen, Jekomk, and the Tobnud. Tlie oneness of tone throughout and the repetition of favourite expressions exclude the suspicion that separate portions are not genuine. The earlier j)ortlon, chs. 1.-32., which mainly treats of sin and judgment, is a key to interpret the latter portion, whieli Is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are Imparted to the whole. The destruction of Jerusalem is the central point. Previously to this he calls to repentance and warns against blind confidence in Egypt (ch. 17.15-17; cf. Jeremiah 37.7) or other human stay. After it ho consoles the captives by promising them future deliverance and restoration. His prophecies against f.<reign nations stand between these two great divisions, and were uttered in the interval between the Inthnatiori that Nebnelia<lnezziir was besieging Jerusalem, and the arrival of the news that he had taken It (ch. 33. 21). H.weunick marks out nine Kfciious:—(1.) Ezekiel's call to prophesy ich. 1.-3. 15). (2.) Symbolical predictions of the destruction of Jerusalem (-ih. i. li)-7), (3.) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's
5«d
Ezekid's Vision by the Cliehar, EZEKIEL 1. of Four Cherubim and Wlieds. consequdit scattering of Are over the city and forsaking of the temple to reveal Himself lo an inquiring people m exile; happier and purer times to follow (ch. 8.-11). {i.) Exposure of the particular sins prevalent in the several classes—priests, prophets, and princes (ch. 12.-19). (5.) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (ch. 20.-23). (6.) Two years and live months later—the very day on which Ezckiel speaks—is announced as the day of the beginning of the siege ; Jerusalem shall be overthrown (eh. 21). (7.) Pivdi(dio]is against forefgn nations during the interval of his silence towards his own people; If judgment begins at. llie house of God, much more will it visit the ungodly world (ch. 2.5.-32). Some of these were uttered much later than others, but they all be(/aii to be given after the fall of Jerusalem. (8.) In the twelfth year of tUe captivity, wlien the fugitives from Jerusalem (ch. 33. 21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (ch. 33.-39). (9.) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (ch. 40.-4S). The particularity of details as to the temple and its oft'erings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fullilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon.
Daniel was rather a necr than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward raXaXxons of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the otlier hand, Ezekiel was distinctiveFy siprophet, and one who had to do with the inwnrd concerr.s of the Divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple iu Chaldea. first carrying away of Jewish captives to Bal)ylon took place, and among them was Daniel. The seciind was under Jehoiachin, wlien Ezekiel was carried away. The third and linal one was at the taking of Jerusalem under Zeileki.ah. 4. whirlwind — emblematic of God's judgments (Jeremiah "23. 19; 25. 32). out of the north
CHAPTER I.
Ver. 1-28. Ezekiei.'s 'Vlsion by the Chkbar. Four Chkrubim and Wjiekls. 1. Wow It came to i>bss — Rather, Atid it came, &c. As this formula in Josliua 1. t;as reference to the written his;tory of previous times, so —i.e., from Chaldea, whose hostile foi-ces would invade Ju<lea from a norlherly direction. The prophet conceives himself in the temple, fire infolding Itself—laying hold on whatever surrounds it, drawing it to itself, and devouring it. Lit., cntchinr/ itself, i. e., kindling itself. [B'airBAIRN.] The same Hebrew occurs Exodus 9. 2J, as to the "fire mingled with the hail." brightness . . . about It— here, and in Ruth 1. 1, and Esther I. 1, it relers to the unwritten history wliicli was l)el'oi'e the mind of tlie writer. The prophet by it, as it were, contiimes the history of the preceding times. In tlie fourth year of Zedckiah's reign (Jeremiah 51. 59), Jeremiati sent by .Seraiah a message to the captives (Jeremiah 29.) to submit themselves to God, and lay aside their flattering hopes of a speedy restorai.e., about the cloud, out of the midst thereof—i.e., out of the midst of X\ip. flre. colour of amber—rather, "the glancing brightncss (lit., the eye, and so the glancing appearance) of polished brass." The Hebreiv, "Chasmal,'' is from two roots, smooth and brass (cf. v. 7; and Revelation tion. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Ze.lekiali s accession coincide in time),/oilowcd up by a prophet raised up among the captives tliemgelves, the energetii; Ezekiel. tUlrtletli year i. e., counting from the beginning of the reign of Nabopolassar, father of Nebucliadnez/.ar, the era of the Babylonian em-
1.15). [Gesenius.] Ij'X.X. and Vulgate translate it, "electrum;" a brilliant metal compounded of gold and silver. 5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms." [Hengstenbekg.] living creatures — so the Greek ought to have been translated in the parallel passage. Revelation 4. 6, 7iot as English Version, " beasts;" for one of the "four" is a man, and man cannot be termed " beast." Ch. 10. 20 shows that it is the cherubim that are meant, likeness of a man—Man, the noblest of the four, pire, B. c. 62:3, wliivrli epocli coincides with the eighteenth year of Josiah, that in whicli the book of the law was found, and the consequent reformation began. [Scamger.] Or, the thirtieth year of Ezekiel's life. As the Lord was about to be a " little sanctuary ' (ch. 11. 16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, tiius answering to the beginning. By designating himself expressly as "the priest" (v. 3), and as having reached his thirtieth year, the regular year ofpriests commencing their office, he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple In whicli he was to minister. [Fairbaikx.] Chebar— the same as Chabor or Hahor, whither the ten tribes had been transported !)y Tiglath-pileser and Shalmaneser (2 Kings 17.6; 1 Chronicles 5. 26). It flows into the Euphrates near Carchemish or Circesium, 200 miles north of Babylon, vluions of God—Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him Of its realiti), the fourth to his being internally made fit to receive the revelation ; " the heavens were opened" (so Matthew 3. 16; Acts 7. .56; 10. 11; Revelation li. 11); "he Kftw visions of God ;" "the word of Jehovah came rer Uijisis the meaning is rather than 'expressly,' English Version, is the ideal model after which they are fashioned (v. 10; ch. 10. 1-1). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (ch. 10.
21). 6. Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world-monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (Daniel 7). The fathers identified them witli the four Gospels: Matthew the lion, Jlark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temile ; t wo more are now added, to imply that, whilst the law is retained as the basis, a new form is needed to be added to impart new life to it. The numljer four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head ia front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cheruljim were similar, only that the human faces were put looking towards each other, and towards the mercyseat between, being formed out of tlie same mass of pure gold as the latter (Exodus 25. 19, 20). In Isaiah 6. 2 two wings are added to cover their countenances ; because there Ihoy r. 3; unto liim" (it was no unreal hallucination); and " the hand of Jehovah was upon him" (Isaiah 8. 11; Daniel 10.
10, 18; lUivelation I. 17; the Lord by his touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him). 2. .Iehoiacliln'8 captivity — In the third or fourth year of Jeholakim, father of Jehoiachin, the 5t)7
Vi-tion of Four Clierubim, EZEKIEL I. ind of the Four Whedt, stand by the throne, here under the throne; there God tleigus to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. Tlie face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, Jehovah, occupied the intervening space between the cherubim. Genesis 4. li, for they had a face (v. 6) looking to each of the fonr quarters of heaven. They made no mistakes; and their work needed not to be gone over again. Their wings were joined above in pairs (see v. 11). 10. lUcy . . . had the face of a inan—r/z., in front. The human face was the primary aiju prominent one, and the fundamental part of the composite wliole. On its right was tlie lion's face; on the left, the ox (called "cherub," ch. 10. 14); at the back fi'om above was the eagle's. 11. The tips of the two outstretched wings reached to one another, wliile the other two, in token of humble awe, formed a veil for the lower parts of the body. stretc Ued upward—rather, " were parted from above" (of. Margin, Isaiah 6. 2, Note.) The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift np his eyes to heaven, he will see that they admirably conspire towards the one end at laat. 1^. The same idea as r. 9. Tlie repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim. the spirit—the secret impulse wliereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the olfice assigned them. 13. likeness . . . appearance— not tautology. "Likeness" expresses the general form; "appearance," the particular aspect, coals of fire—denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suttering. So in Isaiah 6., instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, tor the message through his month was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter, lamps—torches. The fire emitted spartis and.flaslies of light, as torches do. went up and down—expressing the marvellous vigour of God's Spirit, in all His movements never resting, never wearied, fire . . . bright—indicating the glory of God. out of th« fire. . . llg Utning—God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem. 14. ran and returned—incessant, restless motion indicates the plentitude of life in these cherubim; so in Revelation 4. 8, "they rest not day or night" (Zechariah 4. 10). flash of lightning-rather, as distinct from "lightning" {v. 13), "the meteor-flash," or sheet lightning. [Fairbairn.] 15. one wheel—the "dreadful height" of the wheel {v. 18) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, wliithersoever the living creatures might advance (v. 17). Thus each wheel was composed of two circles cutting one another at right angles, " one" only of which appeared to touch the ground
and 3. 2i t" placed:" properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, nnd that man was to worship there. In the patriarchal tlispensation, when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim {Chaldean dialect) were made as models of them for domestic use (Genesis 31. 19, Margin 30). The silence of Exodus 25. and 2fj. as to their configuration, whereas every thing else is minutely described, is because their form was so well known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (ch. 10. aO) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (1 Kings 6. 23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared, and assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezpkiel's foretold temple, if literal, is j-et future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the retleemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold M'isdom of God (Matthew 19.
28; 1 Corinthians 6. 2; Ephesians 3. 10; Revelation 3. 21 ; 4.
8-8). The "lions" and "oxen," amidst " palms" and "open fl Dwers" carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed bj' corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (Exodus
32. 4, 5) and Jeroboam's calves at Dan and Bethel, a schismatic imitation of tlie sacred sj'mbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt. 7. straight ft-ct i. e., straight legs. Not protruding in any part as the legs of an ox, but straight like a man's. [Grotius.] Or, like solid pillars; 7iot bendin;/, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without etfort. [KvsTo, Q/clopedia.] sole . . . calf's foot Henderson hence supposes thixt " xtrniijht feef implies that they did not project horizontally like men's feet, but ver- (" upon the earth)," according to tlie directitm the cherubim desired to move in. with his four faces—rather, " according to four faces'' or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides. [FAiiUiAlUN.] The four sides or semicircles of each composite wheel pointed, as the four faces of each of tin; living creatures, to the four quarters of heaven. Havkrnick refers " his" or " its" to the wheels. The cherul)ini and their wings and wheels stood in contically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison, colour the ylit Urring appearance, indicating God's purity. S, Tlie hands of each were the hands of a man. The hand is the symbol of (iclivc power, guided btj " skil/ulness" (Psalm 78.
72). under tUeir wings—signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, viz., the secret prompting of God, it is also implied that they are moved by it and not by their own power, so as that they do nothing at random, but all with Divine wisdom, they fourliufl. . .facosnnd. . .wings—He returns to what he had slated already in v.O; this givesa reason why they had hands on llieir four sides, viz., because they had faces and wings on the four sides. They moved whithersoever they would, not by active energy merely, but also by knowledge (expressed by their faces) luul Divine guidance (expressed by their " wings"). 9. Tlioy—had no occasion to luru tliemselves round when changing iucir direction, 5GS trast to the symbolical figures, somewhat similar, thea existing in Clialdea, and found in the remains of Assyria.
Tile latter, though derived from tlie original revelation by tradition, came by corruption to synil)olize theastronomi(;al zodiac, or tlie sun and celestial sphere, by a circle with wings or irradiations. But Ezeklol's cheruliim rise above natural objects, the gods of the heathen, to the lepresentntion of the one true God, who made and continually upholds them. 10. appearance . . . work—thell Jm-m and the mnlirial of tlieir work, beryl—rather, "the glancing appearance of th(^ Tarsliisli-stone ;" the chrysolite or toi)iiz, brought Iron Tarshish or Tartessus in Spain.
It was uue of the gems iu the breastplate of the blgb
Vition of the Glory of God. EZEKIEL 11, III. The Comymsston of EzMd. priest (FLxodus 2S.20; Song of Solomon 5. U ; Daniel 10. 6). four liad oue likeness—the similarity of the wheels to one smother implies that there is no inequality in all God's works that all have a beautiful analogy and pro- (ch. 2. 2 ; 3. 23, 24 ; Revelation 1. 17). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel ; as was done afterwards in the opening vision of the Revelation of Saint John. portion. 17. went upon their four sides—Tljose faces or CHAPTER II. sides of the four wheels moved which answered to the direction in whicli the cherubim desired to move; whilst
Ver. I-IO. EzEKiEL's Commission. 1. Son of manoften applied to Ei;ekiel ; once only to Daniel (Daniel 8. 17), and not any other prophet. The phrase was no doubt taken from Chaldean u;.;age during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the loicliness and the transverse circles in esich of the four composite wheels remained suspended from the ground, so as not to Jini)ede the movements of tlie others. 18. rings—i. e., felloes or circumferences of the wlieels. eyes—the multiplicil y of eyes here in the wheels, and ch. 10. 12, in the ciierubim themselves, symbolizes the plenitude of intellifrailly of the prophet as man "lower than the angels," gent life, the eye being the window through which "the though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2 Corinthians 12. 7). He is appropriately so called as being type of tlie Divine "Son of man" liere revealed as "man" (JS'o/e, ch. 1.'26). That title, as applied to Messiah, implies at once His luic Uness and His exaltation, in His manifesta tions as the Ilcpresentative man, at His first and second comings respectively (P.salm spirit of the living creatures" in the wheels (u. 20) looks forth (cf. Zechariah 4. 10). As the wheels signify the providence of God, so the eyes Imply that He sees all the circumstances of each case, and does nothing by blind impulse. 19. vs-ent by tikem—went beside them. 20. tlie spirit was »o go—i. e., their will was for going whithersoever tlie Spirit was for going, over against tliem— rather, beside or in conjunction ivith them, spirit of the living creature -put collectively for "the living o-ea-
8. 4-8; Matthew 16. 13; 20. 18; and on the other liaiul, Dantiov.v." the cherubim. Having first viewed them separiel 7. 13, 14 ; Matthew 26. 04; John o. 27). 2. spirit entered. . . when he spake—the Divine word is ever accompanied by the Spirit (Genesis 1. 2, 3). set . . . upon . . . feet—he had l)een "upon his face" (cli. 1.28). Humiliation on our part is followed by exaltation on God's (ch. 3. ately, he next views them in the aggregate as the composite living creature in which tlie Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power. 21. over against— 23,24; Job 22. 29; James 4. 6; 1 Peter 5. 5). "On the feet" was the fitting attitmle wlien he was called on to walk and work for God (Epliesians 5. 8; 6. 15). tinat I heard rather, "then 1 heard." 3. nation—rather, nations; the word usually applied to the lieatheii or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Isaiah 1. 10, they are nameii "Sodom" and "Gomorrah." They were now become " l.o-ammi," not the j)eople of God (Hosea 1. 9). 4. impudent— hard-faevd (ch. 3. 7, rather, "alonj; with" [Henderson]; or, "beside." [FaiuBAIKN.] upon the heads—rather, "above the heads." (Faikhaikn'.] colour—glitter, terrible crystal — daz Kling tlie spectator by its brightness. 33. straights-erect.
[FAiitHAli.-M.] Expanded upright, two . . . two . . . covered . . . bodies—not, as it might seem, contradicting r. 11. The two wings expanded upwards, though chiefly used fur flying, yet up to the summit of the figure wliere they were parted from each other, covered the upper part of the body, whilst the other two wings cov-
9). children—resumptive of " they" {v. 3) ; the "children" walk in their " fathers' " steps. I . . . send thee—God opposes His command to all obstacles. T)u ties are ours; events are God's. Thus saitii the Lord God—God opposes His name to the obstinacy of the people. 5. forbear —viz., to hear, yet shall know—even if they will not hear, at least they will not have ignorance to plead as the cause of theii perversity (ch. 33. 33). 6. briers—not as Margin and Gesenius, "rebels," which would not correspond so well to " thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (2 Samuel 23. 0; Song of Solomon 2. 2 ; Isaiah 9. 18). scorpions—a reptile about six inches long, witli a deadly sting at the end of tlie tail, be not afraid—(Luke 12. 4 ; 1 Peter ,3. 14). 7. most rebellious—HZ., "rebellion" itself: .eied the lower parts 24. voice of . . . Almighty—the thunder (Psalm 2;». 3, 4). voice of speech— rather, "the V()i<H;'' or "sound of tumuli;' as in Jeremiah 11. 16. From an ^r^(6(C root, meaning the impetuous rush of heany rain. uoisc of. . . host—(Isaiah 13. 4; Daniel 10. 6.) 25. letdown. . . wings—whilst the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His conimunioatiou. 26. Tlie Godhead appears in the likeness of enthroned humanity, as in Exodus 24. 10. Besides the " paved work of a sapphire stone, as it were the body of lieaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Revelation 19.11-10). The azure sapphire answers to the colour of the sky. As others are called "sons of God," but He " the Son of God," so others are called "sons of man" its very essence. 8. cat—(Jeremiah 15. 16, JS'ole ; Revelation 10. 9, 10.) The idea is to possess himself fully of the message, and digest it in the mind: not literal eating, but such an approjn-iation of its unsavoury contents, tliat they should become, as it were, part of himself, so as to impart them the more vividly to his hearers. 9. roll—the form In which ancient books were made up. 10. within and witliout—on the face and the back. Usually the parchment was written onl5' on its inside when rolled up ; but so full was God's message of impending woes, it was written also ou the back.
(ch. 2. 1, 3), but He " the Son of man" (Matthew 16. 13), being the embodied representative of humanity and the whole human race; as, on the other hand. He is the representative of "the fulness of the Godhead" (Colossians 2. 9). Wliilst the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, th.at the throne above is filled by One who even there appears as "a man." 27. colour of amber— "the glitter of chasmal." [Fairbairn.] See iVore, u. 4 ; rather, " polislied brass." [Henderson.] Messiah is described here as in Daniel 10.5,6; Revelation 1.14,15. 28. the bow. . . in CHAPTER III.
Ver. 1-27. Ezekiel Eats the Roll: is Commissioned TO Go to Them of the Captivity, and Goes to TelABIB BY THE CHEBAR: AGAIN BEHOLDS THE SlIEKINAH Glory: is Desired to Retire to his House, and ONLY Speak when God opens his Mouth. 1. eat . . . and . . . speak—God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others {Note, ch. 2. 8). Symbolic actions were, when possible and proper, performed outwardly ; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and Impressive by|)reseuting the subject In a concentrated, em*... rain-the symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days (Revelation 4.3). "Like hanging out fi om the throne of the Eternal a flag of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the Divine work should require a deluge of wrath, still the faithfulness of God woulil only shine forth the more brightly at last to the children of promi.se, in cousecjuence of the tribulationsneeded to jirepare for the ultimate good" [Fairbairn] (Isaiah 54. 8-10). 1 fell upon . . . face—the right attitude, spiritually, before we enter oa any active work for God o69