Ezekiel 10

Chap. X. Ver. 1—22. The vision of the cherubim repeated, and the departure of the Divine glory.—The same august vision which appeared to the Prophet at first is here repeated, and coals of fire are scattered over the city to intimate that it was to be burned by the Chaldeans. The symbol of the Divine presence is represented (ver. 4, 18, 19.) as removing gradually from the Temple, to signify that God’s protection was about to be wholly withdrawn from it: and it requires no argument to prove the wretchedness of that nation or individual whom God forsakes. On the mysterious wheels, or rolling spheres here exhibited, we shall not repeat our former observations (see ch. i.); but we farther remark, that they are here addressed as in themselves intelligent, (for they were full of eyes,) and subject to the Great Supreme—Revolve; O wheel!—The same almighty fiat which called the universe into being, gave it laws; and what is Providence, but the superintendence of those laws?

Thus roll on the wheels of nature and of providence, in obedience to that spirit by which they are animated and directed; and still will they roll on till all the prophecies shall be fulfilled and all God’s designs of mercy to mankind shall be accom- plished.

“We suppose him, who sat upon the throne, to have been the eternal Son of God, the second person in the sacred Trinity, and the vision to represent his glory as ‘the King of Israel, appearing from above the mercy-seat; the fire therefore from between the wheels, under the cherubim, seems to have signified the wrath of God to be executed by the Chaldeans upon Jerusalem, for their contempt of his mercy, their abuse of his favours, their profanation of his ordinances and temple, the wickedness of the priests, and their murder of the prophets.’’—- T. Scott.

Notes on the verses

Chap. X. Ver. 1. Dr the firmament.—See notes on chap. i, 22 &c. Ver. 2. Between the wheels.—The word “even,” supplied in Italics, would be, perhaps, better omitted. Newcome remarks, ‘* The wheels were below the cherubim, and the firmament above.”: Ver. 5. As the voice of the Almighty God—That is, thunder. See (Psalms 29:3-9).: Ver. 9. Beryl stone.—(Tarshish, is generally rendered by the LXX. and the Vulgate, the chrysolite, so called by the ancients, (from chrusos, gold, and lithos, a stone,) because of its fine gold yellow colour. It is now called by the moderns the topaz; is a very beautiful and valuable gem in its pure and perfect state, though very rarely found so; and the finer pieces of it are in hardness second only to the diamond.

The Vulgate, however, in ch. i. 16. renders, “as the appearance of the seas,” i. e. azure; and Dr. Geddes, (on (Exodus 27:10).) says, that, with Abarbanel, he believes the beryl to be intended. It is a pellucid gem, called by our lapidarics agua marina, of a sea or bluish green pepe found in the East Indies and about the gold mines of Peru. The genuine beryl never receives any other mixture of colour; and in its perfect state approaches to the hardness of the garnet. |— Bagster. Ver. 13. O wheel!—It is observable, two words are here used. As for the wheels—Hebrew, Ophenim. ‘This word is plural, and though used for chariot wheels, more properly signifies a sphere, as we have remarked on (Ezekiel 1); and so, Maurice says, the Targum of Jonathan there renders it, ‘‘ A sphere within a sphere.’’ But the second word (Haga/egal) is used in reference to any rolling body; and Parkhurst here explains it as implying a command to revolve.—” If our translation be retained; the call to the four wheels as one, may denote the unity of design and operation, which form the innumerable dispensations of Providence into one grand and consistent plan.”-—Scott. _. Ver. 14. Face of a cherub.—\In ch. i. 10. instead of “the face of a cherub,” it is “the face of an ox:” hence a cherub was in the likeness of an ox, at least as to its head. The extraordinary shape of these angelic beings, which appeared to the Veto in vision, is manifestly symbolical; for it is not to be supposed that these heavenly beings are really thus formed.

The four faces, wings, and the 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 labour; 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 their readiness and rapidity in obeying the commands of their Master; the wings bent down, denote their profound respect before the Lord of the universe; and the man’s arms under the wings, show that zeal produces application and labour.

See a Dissertation by the Continuator of Saurin’s Historical Discourses.|\—Bagster.. Ver. 19. And every one stood—That is, the prophet saw, in vision, the congregation gazing with astonishment at the glory now departing.