Bible Commentary (1871–1879 Edition) (continued)
The Vision of Ike Coals of Fire. EZEKIEL X. The Vision of the Cherubim.
express tlie manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to anotlier, and everywhere can preserve it; a truth calcuiateil to alarm the people In Jerusalem, and to console the exiles. [PoLANTJS.] 10. four had one likeness— in the wonderful variety of God's works there is the greatest harmony :— 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 trutli on his announcements; also to signify the removal of God's manifestation from the visible temple (u. 18) for a long period
(ch. 43. 2). The feature (u. 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 de-
"In human works, though laboured on with pain.
One tliousand movements scarce one purpose gain
In God's one single doth its end produce.
tail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood wrath) as in the former; for here judgment is the promiiieni thought, though the marking of the remnant m ch. 9. -1, 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 (cf. Romans 8. 20). Therefore they are asso^-iated with the twenty-four elders, and distinguished from the angels (Revelation 5). 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 ditferent forms symbolize the different
Yet serves to second, too, some other use."
(See note, ch. I. 16.) wheel . . ^ in . . . a wheel—cutting one another at right angles, so as 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.
(Kote, ch. 1. 17.) turned out—without accomplishing their course (Isaiah 55.11). [Gbotius.] Rather, "they moved straight on without turning" (so ch. 1. 9). Having a face towards each of the four quarters, they needed not to turn round when changing their direction, whither. . . head looked—?:, e., " whither the head" of the animal cherub-foi-m, 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 theml>na.sesof 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. 3. he— Jehovah; He who sat on the "throne." tUe man— the Messenger of mercy becoming the Messenger of Judgment (Xote, ch. 9. 2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men. wheels— Hebrew, galgal, implyi ng quick revolution ; so the impetuous selves. 13. l>ody—lit., flesh; because a body consists of flesh, wheels . . . full of eyes—The description (ch. 1.
IS) attributes eyes to the "wheels" alone; hire there is added, on closer observation, that the cherubim tliemselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (cf. 2 Clironicles 16. 9; Proverbs 15. 3; Zechariah 4. 10). 13. 6 wheel— oiuiet 0/ the foe (cf. ch. 23. 24; 26. 10); whereas " Ophan," in cii. 1. lo, 16 implies mere revolution, coals of Are—the wratli of God about to burn the city, as His sword had previously s/rii7t its guilty inhabitants. This " fire," how different from the fire on the altar never going out (Leviticus 6.
rathei', "tliey were called, whirling," i. e., they were moitt rapid in their revolutions [Maukek]; or, better, "It was cried unto them, The wliirling." [Fairbairu.] Galgal here used for " wheel," is dit Terent from Ophan, the simple word for "wheel." Galgal is the whole xvheclwork machinery with its whirlwind-like rotation. Their being su addressed is in order to call them immediately to put themselves in rapid motion. 14. clierub—but in ch. I. 10
12, 13), whereby, in type, peace was made with God! Cf. Isaiah 33. 12, 11. 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 cliance, judgment is to fall. 3. right ... of it is anox. The chif of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front ol one of the cherubim (viz., 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 simyily " cherub ;" whereas of the otlier three, having only a side view, he specifies the form of each which met his eye. [Fairbaikn.J As to the likelihood of the lower animalssharing in "the restoration of all things," see Isaiah 11. 6;. , . 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 holita, for the latter had not "wheels." They stood on " the right of the house," i. e., 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 were now proceeding t o 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
65. 25; Romans 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 (so vi
7). cloud—emblem of God's displeasure ; as the " glory" or "brightness" (v.i) typifies His majesty and clearness In judgment. 4. The court outside was full of the Lord's brightness, whilst it was only the cloud that filled the house
22; ch. 3.23). the li-ring creature—used collectively, as in V. 17. 20; ch. 1. 20. 16. (Note, v. 11 ; ch. 1. 19.) lifted up. . . wings—to depart, following "the glory of the Lord" which was on the point of departing (v. IS). 17. (Ch. 1. 12, inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on tlie threshold. The temple, once tilled with brightness. Is now darkened with cloud. 5. souuci of . . . wliigs— prognostic of great and awful changes, voice of . . . God— the thunder (Psalm 29. 3, Ac). O. 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 "comn)anded" He without delay obeys (Psalm 40. 8; Hebrews 10. 7). 7. See v. 3, Note, one cherub—one of the four clieruljim. his hand—(Ch. 1. 8.) went out—to burn the city. 8. " wings" denote alacrity, the " hands" efficacy and aptness. In executing the functions assigned to them. 9. wheels—(..Vote, ch. 1. 15, 18.) The things which, from v.
20, 21.) stood—God never startds still (John 5. 17), therefore neither do the angels; but to human perceptions He seems to do so. 18. The departure of the symliol of God's presence from the temple preparatory to the destrnction of the city. Foretold, Deuteronomy 31. 17. Woe be to those from whom God departs (Hosea 9. 12) ! Cf. 1 Samiiel 28.15,16; 4.21: "I-chabod, Thy glory is departed." Successive steps are marked in His departui-e; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (ch. 9. 3); He elevates His throne above the threshold of the house (v. 1); leaving the cherubim He sits on the throne (v. 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 (v. 18, 19), not to return till ch.
t to the end of the chapter, are repeated from ch. 1., are expressed more decidedly, now that he gets a nearer view: tlie words "as it were," and "an )f," so often occurring In ch. 1., ar» therefore mostly omitted. The " wheels" ^7
43.2. ao. I knew . . . cherubim—by the second sight of the cherubim he learnt to identify them with the augelic forms situated above Hue .-ark,, of the covenaut In