Armenia in comments -- Book: Ezekiel (tEzek) Եզեկիէլ
Searched terms: chald
tEzek 10::2 Coals of fire - These were to signify the burning of the city by the Chald:eans. It seems that the space between the four wheels, which was all on fire, was that from which those coals were taken. Ezekiel 10:3 tEzek 10::20 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 Chald:eans, 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.
Next: Ezekiel Chapter 11
tEzek 10::2
And he spake unto the man clothed with linen,.... That is, the God of Israel, or the glory of the Lord, that sat upon the throne before described; he gave orders to the man clothed in linen, who appears in another character, and represents the Chald:ean or Roman army: and said, go in between the wheels, even under the cherub; the singular for the plural, the "cherubim"; the wheels were under these; the churches are under their ministers, their pastors, guides, and governors; or rather, since the wheels were by the cherubim, it should be rendered, as by some, "unto the cherub", or "cherubim" (a): and fill thine hand with coals of fire from between the cherubim, and scatter them over the city; these "coals of fire" were an emblem of the wrath of God against Jerusalem, and of the destruction of it by fire; and these being fetched from between the cherubim, show that the cause of this wrath and ruin was the ill treatment of the prophets of the Lord; see Ch2 36:15; as the destruction of the same city afterwards by the Romans was owing, as to the rejection and killing of the Messiah, so to the prosecution of his apostles, Th1 2:15; and he went in my sight; in the sight of the prophet, as it appeared to him in vision he saw him go in, as he was ordered, between the wheels, and under the cherubim; but as yet he did not see him take the coals of fire, and much less scatter them; these were afterwards done, as related in the other part of the vision. (a) "in locum cerubinorum, vel cheruborum", Junius & Tremellius, Piscator; "ad cherubim", Tigurine version; which is approved by Noldius, p. 84. No. 398. Ezekiel 10:3 tEzek 10::7
And one cherub stretched forth his hand from between the cherubim,.... One of the four living creatures, or cherubim, put out his hand from among the rest: unto the fire that was between the cherubim; so fire is said to go up and down among them, Eze 1:13; to which the reference is here: and took thereof, and put it into the hands of him that was clothed with linen: denoting, as before observed, that it was for the ill usage of the ministers of God's word that wrath came upon the people of the Jews, and the destruction of their city by fire; so wrath will come upon antichrist, and the antichristian states, for their usage of the ministers and churches of Christ, and in consequence of the prayers, and by the instigation of such persons; see Rev 6:9; so one of the four beasts or living creatures, the same with the cherubim here, is said to give to the seven angels seven golden vials, full of the wrath of God, Rev 15:7; who took it, and went out; took the fire, and went out of the temple, and scattered it upon the city of Jerusalem; so representing the Chald:ean, or rather the Roman army, burning it with fire; see Mat 22:7; where they are called the armies of the King of kings. Ezekiel 10:8 tEzek 10::14
And everyone had four faces,.... That is, everyone of the wheels, for of these the words are continued; and which agrees with Eze 1:15; See Gill on Eze 1:15, the first face was the face of a cherub; this being in the room of the ox's face, Eze 1:10, shows that the face of an ox and a cherub are the same; and that the living creatures have the general name of cherubim, from the face of an ox; and are so called from which in the Syriac and Chald:ee languages signifies to "plough", that creature being made use of in such service: 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; how these are applicable to Gospel churches, and the true members of them; see Gill on Eze 1:15. Ezekiel 10:15 tEzek 10::15
And the cherubim were lifted up,.... From the earth; See Gill on Eze 1:19; this is the living creature that I saw by the river Chebar: a river in Chald:ea, where the prophet was when he had the vision of the living creatures recorded in the "first" chapter; and hence it is out of doubt that the living creatures and the cherubim are the same. Ezekiel 10:16
tEzek 10::1 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, Eze 10:1. 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 (Eze 10:3), 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, Eze 10:3, Eze 10:4. 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 judgements 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 3:4) 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, Eze 10:5. 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 (Psa 29:3), 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 judgements, 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, Eze 10:3) 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 Chald:eans 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 (Luk 12:49) 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, Eze 10:2. 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 (Eze 1:13); thence this fire was taken, Eze 10:7. 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? Ezekiel 10:8
tEzek 10::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 Chald:ean 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.
Ezekiel 10:4