Verse-by-Verse Bible Commentary
Ezekiel 10:14

Clarke's Commentary

Verse Ezekiel 10:14. The first - was the face of a cherub — In Ezekiel 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.

Bridgeway Bible Commentary

God’s glory departs from the temple (10:1-22)

In the present series of visions the fiery chariot-throne of God was in the court of the temple (see 8:3-4). The glory of God (that is, the symbolic form of God over the throne) had risen from the throne and come to rest on the threshold of the temple. From there God had directed his agents in the execution of the citizens of Jerusalem (see 9:3). From this same position on the temple threshold, God now gave further commands to the man who had previously sealed the faithful for preservation. God told him to go and take some coals from the vacant chariot-throne and scatter them over the city of Jerusalem, to symbolize that the coming fiery destruction of Jerusalem was directed by God himself (10:1-5).
The man then went to the chariot-throne to carry out God’s commands. As Ezekiel describes how one of the cherubim helped the man collect the coals, he adds a note to explain that the cherubim had hands (6-8).
Ezekiel must have been so interested in the details of the chariot-throne that he repeated much of the description given in the opening chapter. He apparently wanted to impress upon his readers that the chariot-throne he saw at the temple was the same as that which he had seen earlier (9-17). He then saw God return to his chariot-throne and begin to leave the temple. But, as if unwilling to leave, he moved only as far as the temple gate, then stopped (18-19).

An additional note explains that the ‘living creatures’ Ezekiel described earlier were cherubim. Cherubim were the winged creatures who guarded the covenant box in the Most Holy Place (cf. Exodus 25:20-22). In other words, the God whom Ezekiel saw enthroned above the cherubim was the same God who was enthroned above the mercy seat (the lid of the covenant box) in the Most Holy Place. This God, Israel’s covenant God Yahweh, was the one now about to leave his temple, slaughter his people and destroy his city (20-22).

Coffman's Commentaries on the Bible

“And I looked, and behold, four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the whole was like a beryl stone. And as for their appearance, they four had one likeness, as if a wheel had been within a wheel. When they went, they went in their four directions: they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. And their whole body, and their backs, and their hands, and the wings, and the wheels, were full of eyes round about, even the wheels that they four had. As for the wheels, they were called in my hearing the whirling wheels. And every one had four faces: the first face was the face of the cherub, and the second was that of a man, and the third the face of a lion, and the fourth the face of an eagle.”

FURTHER DESCRIPTION OF THE VISION

Ezekiel 10:9-12 is nearly identical with Ezekiel 1:15-18; and this writer cannot visualize any consistent apparatus that fits the vision. Wheels that are whirling, but do not turn as they go, and that go in four directions somehow fail to form any clear picture. The complex, complicated vision is here changed in the particular of so many eyes so widely distributed, and “the face of the cherub,” is apparently substituted for the “face of an ox” in Ezekiel 1. Perhaps we are not supposed to be able thoroughly to understand it. Dummelow is the only author we have studied who offered an adequate explanation of why the face of “the cherub” is not referred to as the “face of an ox.” “The whole vision was about to move Eastward; and from where Ezekiel stood, the face of the cherub on the east side was that of an ox (as in chapter 1); but it is here called “the face of the cherub, because that was the direction in which the vision would move, and so might be called `the cherub.’“J. R. Dummelow’s Commentary, p. 499.

If the vision should have been poised to move in any other direction, the man, the lion, or the eagle would have been the “face of the cherub,” depending on the direction indicated, whether North, West, or South. It was the eastward projection here that made the “ox face” the “face of the cherub.”

All of the eyes depicted here is a reference to the all-knowing, all-seeing God. Cooke tells us that the pagans also illustrated this characteristic of their gods by making idols covered with eyes.George A. Cooke in International Critical Commentary (Edinburgh: T. and T. Clark, 1936), p. 116 (footnote).

Another example of this is found in Zechariah 3:9, where one reads of the Stone that had seven eyes, which stands for the Lord Jesus Christ.

The actions of the great Vision in this second appearance of it to Ezekiel, “Enable us here to witness the beginning of the gradual withdrawal and departure of the glory of the Lord from the city. God was not leaving it permanently, some day he would return.”John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 60.

Yes, this was true; (see Ezekiel 43); but only in a typical sense. God’s glory would never again dwell in “a temple made with hands.” God’s glory would indeed dwell with Israel forever; but it would be within the holy temple, namely, the Church, the New Israel of God, and not in any sense whatever with the old racial Israel that so long had denied and rebelled against God Himself. That return of God’s glory to the “temple of God” occurred on the Day of Pentecost, the birthday of God’s church.

As Matthew Henry said, “It was sad to see that God was forsaking his sanctuary, where his honor and glory had so long dwelt; but it was pleasant to see that God was not forsaking the earth, as the idolaters had proclaimed (Ezekiel 9:9).”Matthew Henry Commentary (Westwood, New Jersey: Fleming H. Revell), p. 804.

Where was God’s glory, or the manifestation of his Presence, located during that time between the destruction of Jerusalem until the Day of Pentecost? Its appearance in Babylon in Ezekiel 1 indicates very strongly that God’s presence was with the “righteous remnant,” with those “Israelites indeed,” who waited for the kingdom of God (John 1:47). There does not appear to have been a very large number of those “true Israelites.” The apostles of Christ, Nathaniel, Elizabeth and Zecharias, Mary and Joseph, some of the brothers of Jesus, Zacchaeus, Simeon, Anna and others were some whom we can identify.

Barnes' Notes on the Whole Bible

The first face ... - The face of the first was the face of the cherub, and the face of the second was the face of a man, and the third the face of a lion and the fourth the face of an eagle. Of the four faces of each cherub, the seer names only one - the face looking in the direction in which that cherub leads the motion of the chariot. The face of the cherub which presented itself to the seer was that of “an ox.” When he looking northward first saw the chariot the “ox-face” was on the left side Ezekiel 1:10. This would make the ox-face look eastward, and it is not unlikely that the man might approach the chariot from the southeastern part of the inner court.

Calvin's Commentary on the Bible

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 ⁽²²¹⁾ 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.) 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 —

(221) “Virtutes .” — Lat. “Vertus de Dieu.” —Fr. An important word, lint not very easily translatable by a single English word. — Tr.

Smith's Bible Commentary

Chapter 10

And then I looked, and, behold, in the firmament [the heaven] 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 ( Ezekiel 10:1 ).

Again, the vision of the throne of God, similar to that which he had by the river Chebar in chapter 1.

And as he spake unto the man that was clothed with linen, and said, Go in between the wheels, even under the cherub, and fill your hand with the coals of fire from between the cherubims, and scatter them over the city. And he went in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 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 ( Ezekiel 10:2-4 ).

You say, "Oh, how beautiful." No, it's tragic, because the glory of God is leaving.

And the sound of the cherubim's wings was heard even to the outer court, as the voice of the Almighty God when he speaks. 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. And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took from it, and put into it the hands of him that was clothed with linen; who took it, and went out. And there appeared in the cherubim's form of a man's hand under their wings. And when I looked, behold the four wheels by the cherubims, one wheel by the cherub, and another wheel by another cherub: and the appearance of the wheels was as the color of a beryl stone [or green]. And as for their appearances, they had one likeness, as if a wheel had been in the middle of a wheel. When they went, they went upon their four sides; they did not turn as they went, but to the place whither the head looked they followed it; and turned not as they went ( Ezekiel 10:5-11 ).

So, they are the four cherubs. Their wings are each touching each other and they are faced inwardly. So their movements are in straight type of movements, not turning their heads as they move, but each head just following in a straight type of movement.

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. As for the wheels, it was cried unto them in my hearing, O wheel. And every one had four faces: the first face was the face of a cherub ( Ezekiel 10:12-14 ),

Now, in chapter 1 he said the face was like an ox. Here he's getting a look at it from a different perspective. He is standing down and looking up, as it has now ascended upward, and in looking up at it from this angle, it looks more like a cherub, whatever a cherub looks like.

and the second face was like the face of a man, and the third face was like a lion, and the fourth was the face of an eagle ( Ezekiel 10:14 ).

So the four faces, again, one in each direction.

And the cherubims were lifted up. This is the living creature that I saw by the river Chebar. 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. When they stood, these stood; and when they were lifted up, these were lifted up also: for the spirit of the living creature was in them. Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: and 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 ( Ezekiel 10:15-19 ).

And so, now it has moved to the door of the east gate.

This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were cherubims. Every one had four faces, every one four wings; and the likeness of the hands of a man was under their wings. And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: and they went every one straight forward ( Ezekiel 10:20-22 ).

Now, you have the difficulty of trying to describe in human language an indescribable kind of a thing like you've never seen before, as you observe these cherubim, these angelic beings. Cherubim is plural for cherub. The im is the plural in Hebrew. So, a cherub would be singular, a cherubim is plural, because there are four cherubim involved in this vision that Ezekiel saw, he uses the term cherubim, because it is plural.

There are these colors, there are these eyes, there are these faces, there are all of these aspects that he describes in human language as best he can. To us, it comes out as some kind of a monstrosity as far as the appearance is concerned, because we have never seen anything with four faces that in any wise would resemble what he's talking about here. The lights that are flashing, the colors, when they move, the lightening, look at their movements.

And so Ezekiel is bound to language that he has, trying to describe these heavenly beings. Now, there is always that difficulty in trying in human language to describe that which is divine or heavenly.

Jesus said to Nicodemus, "Hey, if I've told you earthly things and you didn't believe them, how are you going to believe if I tell you heavenly things?" Now, if we have difficulty describing earthly things, how in the world can you describe heavenly things? How would you describe to an aborigine in Australia a computer and how it operates? You'd have trouble, wouldn't you? Because he has such a limited vocabulary, no understanding of modern technical instruments, how that you can punch out on this keyboard, but he doesn't understand what a keyboard is.

Paul the apostle was caught up into heaven, but he was pretty smart, he said, "There is no language that can describe what I heard," so he just left it there. He said, "It would be a crime for me to try to describe it in human language. There's no way to do it," so he didn't even try. You know, when I get to heaven I'm going to talk to him about that. I think he should have at least tried. But he said it would be a crime to try and do it, because nothing that you could...there are no words that can describe that which Paul heard. So far beyond that any attempt would be less than what it was. It would be a crime, it would be so much less than what it actually was, that there's just no way you can do it.

So, I'm certain that with everything else we get in heaven will be a new vocabulary. In order that we might again describe to each other those things that are of the heavens, those things that are heavenly.

So, Ezekiel is taking human language and trying to describe spiritual creatures, spiritual events. Doing the best that he can, but limited by his age and the technology and all that they had at that time, in his use of words, in describing these things.

Now, when you see the cherubim, it would be interesting if in this modern, more technical age, we would see them, if our descriptions would vary much from Ezekiel's. Now, I really don't know. He talked about their having the wings and touching each other. We think of Ezekiel and wings, you think of bird type wings. Maybe they're not. Maybe we'd say, "They had wings like an F-04. And the noise sounds like a jet taking off." And it could be that in using terms today we would use different terminology to describe these angelic heavenly creatures that are there about the throne of God, that are described here in Ezekiel 1-10.

But, for parallel passages read Revelation, chapter 4, as John also describes these same creatures in the heavenly scene. Familiarize yourself with them because when John gets to heaven, the first thing that attracts his attention is the throne of God and these cherubim around the throne of God and their activity there. So, you might as well familiarize yourself with them, because that's probably the first thing that you'll be seeing when you get to heaven. And if you aren't a little familiar with it, you're going to be going around with your mouth wide open looking like someone who didn't do their homework.

So, interesting what we have to look forward to as we one day will leave this three-dimensional plane or three-dimensional living and enter into that spiritual dimension where we too will see the real world, not this temporal world of fantasy that is about us, but the eternal world, God's kingdom.

In the news reports this evening, there are reports of Libya attacking Sudan. I think it was on Thursday that a couple of their planes bombed an area of Sudan, killing some of the civilians. The Middle East is in turmoil. One week can bring so many new events; one week could bring us to the end, as far as that goes. Kaddafi is a real problem upon the world today. It is thought by the FBI and the CIA that he has paid huge sums of money for the assassination of President Reagan. That is why Reagan did not go to the funeral of Sadat.

The United States feels that they have a score to settle with Kaddafi, and we could easily become involved in a move against Libya. We are, in a sense, sort of looking for the excuse to do something about that situation there. So, the whole Middle East bears watching.

I'm so glad that I know the Lord and I know the score, because God has given it to us a long time ago. Libya will not be taken by the United States. Libya will be an ally of Russia when Russia invades Israel. Libya is already an ally of Russia. They have publicly announced the defense pact made in 1975, a mutual defense agreement and should the United States attack Libya it will definitely bring retaliation from Russia. And yet, we feel that we cannot allow Kaddafi to continue his madman policies. So, be glad you're not Haag or any of these other men that have to make the decisions in this chaotic world in which we live.

But as Christians be alert, keep your eyes on the Lord, keep them looking up, because our redemption is so very, very close. God be with you and bless and keep you through the week. May the Lord strengthen you as the evil days are waxing worse and worse. As perilous times have come because of the pleasure madness of man. May the Lord establish your life in Christ and may your faith increase and your love and devotion for the things of God, for the things of the Spirit. In Jesus' name. "

Dr. Constable's Expository Notes

God’s preparations to depart from the temple 10:9-22

"God would not share His dwelling place with other ’gods,’ and the sanctuary had been polluted with idolatry. God’s worship center at Shiloh was removed shortly after His glory had departed from it (1 Samuel 4:1-4; 1 Samuel 4:10-11; 1 Samuel 4:19-22; Jeremiah 7:12-14); and the same fate awaited the Jerusalem temple." [Note: Dyer, "Ezekiel," p. 1246.]

"Ezekiel 10:9-22 provides one of the most obvious illustrations of echo literary strategy in Scripture, the affinities between these verses and Ezekiel 1:6-21 being apparent even to the casual reader." [Note: Block, The Book . . ., pp. 315-16.]

Dr. Constable's Expository Notes

Eyes covered the cherubim and the wheels symbolizing the great perception and knowledge of these beings (Ezekiel 1:18; cf. Genesis 16:13; Zechariah 4:10; Revelation 4:6). Ezekiel heard the wheels called whirling (Heb. galgal, "rotating," "rolling," or "revolving") wheels, described in terms of their function. Each of the cherubim had four faces-the faces of a cherub, a man, a lion, and an eagle (cf. Ezekiel 1:10).

In Ezekiel 1:10 the faces were of a man, a lion, a bull, and an eagle. Evidently the cherubim appeared more like bulls than anything else. This conclusion harmonizes with ancient Near Eastern art that pictured winged bulls and lions with human or bird heads guarding palaces. Probably the ancients chose these symbols of combined human and animal creatures to represent characteristics of those beings that they respected. Evidently God represented the cherubim in similar terms to communicate that His angelic servants possessed these same characteristics.

Gill's Exposition of the Whole Bible

And everyone had four faces,.... That is, everyone of the wheels, for of these the words are continued; and which agrees with Ezekiel 1:15;

Ezekiel 1:15- ::

the first face [was] the face of a cherub; this being in the room of the ox's face, Ezekiel 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 כרב, which in the Syriac and Chaldee 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,

Ezekiel 1:10- :.

Henry's Complete Commentary on the Bible

      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,Psalms 103:19. The prophet observes that this was the same vision with that he saw by the river of Chebar (Ezekiel 10:15; Ezekiel 10:22), 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 (Ezekiel 1:10; Ezekiel 1:10), is here the face of a cherub, and is the first face (Ezekiel 10:14; Ezekiel 10:14), 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 6:29), 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, Ezekiel 10:20; Ezekiel 10:20. 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 (Ezekiel 10:9; Ezekiel 10:9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, 1 Samuel 2:4, c. Nay, their appearance is as if there were a wheel in the midst of a wheel (Ezekiel 10:10; Ezekiel 10:10), 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 (Ezekiel 10:13; Ezekiel 10:13): 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 (Ezekiel 10:11; Ezekiel 10:11), and the living creatures went every one straight forward,Ezekiel 10:22; Ezekiel 10:22. 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 make 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,Ezekiel 10:9; Ezekiel 10:9. 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, Ezekiel 10:12; Ezekiel 10:12. The living creatures and the wheels concur in their motions and rests (Ezekiel 10:17; Ezekiel 10:17); 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, Ezekiel 9:9; Ezekiel 9:9), 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, Ezekiel 10:18; Ezekiel 10:18. 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 (Ezekiel 10:19; Ezekiel 10:19), 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 (Ezekiel 8:1-18; Ezekiel 8:1-18); 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,Psalms 103:20. 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 Peter 3:22) 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,Ezekiel 10:19; Ezekiel 10:19. 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.