Text -- Ezekiel 10:15-22 (NET)

10:15 The cherubim rose up; these were the living beings I saw at the Kebar River. 10:16 When the cherubim moved, the wheels moved beside them; when the cherubim spread their wings to rise from the ground, the wheels did not move from their side. 10:17 When the cherubim stood still, the wheels stood still, and when they rose up, the wheels rose up with them, for the spirit of the living beings was in the wheels. 10:18 Then the glory of the Lord moved away from the threshold of the temple and stopped above the cherubim. 10:19 The cherubim spread their wings, and they rose up from the earth while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them. 10:20 These were the living creatures which I saw at the Kebar River underneath the God of Israel; I knew that they were cherubim. 10:21 Each had four faces; each had four wings and the form of human hands under the wings. 10:22 As for the form of their faces, they were the faces whose appearance I had seen at the Kebar River. Each one moved straight ahead.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 10:17

There is a perfect harmony between second causes in their dependence on, and subjection to, the one infinite, wise, good, holy, and just God. The spirit of God directs all the creatures, upper and lower, so that they shall 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.

Wesley: Eze 10:18

On the right side of the house, where the cherubim were in the inner court.

Wesley: Eze 10:19

The glory, the cherubim, the wheels, all stood, respiting execution, and giving opportunity of preventing the approaching misery.

Wesley: Eze 10:19

The last court, the court of the people.

Wesley: Eze 10:20

Either by special assurance as a prophet, or by comparing them with those which he had often seen in the temple.

JFB: Eze 10:15

The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (Eze 10:22; Eze 3:23).

JFB: Eze 10:15

Used collectively, as in Eze 10:17, Eze 10:20; Eze 1:20.

JFB: Eze 10:16

(See on Eze 10:11; Eze 1:19).

JFB: Eze 10:16

To depart, following "the glory of the Lord" which was on the point of departing (Eze 10:18).

JFB: Eze 10:17

(Eze 1:12, Eze 1:20-21).

JFB: Eze 10:17

God never stands still (Joh 5:17), therefore neither do the angels; but to human perceptions He seems to do so.

JFB: Eze 10:18

The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in Deu 31:17. Woe be to those from whom God departs (Hos 9:12)! Compare 1Sa 28:15-16; 1Sa 4:21 : "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (Eze 9:3); He elevates His throne above the threshold of the house (Eze 10:1); leaving the cherubim He sits on the throne (Eze 10:4); 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 (Eze 10:18-19), not to return till Eze 43:2.

JFB: Eze 10:20

By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.

JFB: Eze 10:21

The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again.

JFB: Eze 10:22

Intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Luk 9:52).

Clarke: Eze 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 Chaldeans, 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.

Calvin: Eze 10:15

We shall afterwards explain in the proper place why he says the cherubim ascended. The first and principal scope of this vision was that God would no longer dwell in the temple, because he had determined to depart thence on account of the impious and wicked profanations by which the temple had been contaminated. Now for this reason he says, the cherubim ascended; but he adds, that was the living creature, which he had seen near the river Chebar He adds this for clearing up the vision, because if it had been offered only once, the Jews might doubt its tendency, and its obscurity would take away their taste for it, and render the prophetic teaching quite insipid. But since the vision is repeated, God confirms and sanctions what otherwise had not been sufficiently stamped upon the hearts of the people; for experience also teaches us this, that we increase in faith and make further progress according as God speaks with us again and again. For even if we seem to ourselves to follow up what we have learnt from the Scriptures, yet if the same sentence is repeated, we become still more familiar with it. Then again, if we read the same sentiment in two or three Prophets, God brings forward more witnesses, that so the truth may be better established; since we know our great propensity to doubt, we are always fluctuating, and although the word of God has in it sufficient energy to confirm us, we are still unsettled, unless our minds are propped up by various supports. God therefore wished to place the same thing twice before the eyes of his Prophet, that the former vision might make more impression not only on the Prophet himself, but also upon all the Jews. For we said that although there was some difference, yet there is no discordance in the Prophet’s saying that the living creature was one and the same.

Calvin: Eze 10:16

The Prophet here confirms what he had said before, namely, that there was no intrinsic motion in the wheels, but that they were drawn by a secret instinct wherever the cherubim moved themselves. Hence we gather that the events of things are not accidental, nor excited in various directions by any blind impulse, but directed by the hidden energy of God, and that too by means of angels. First he says, when the cherubim set out, the wheels set out at the same time: then when the cherubim raised their wings upwards, the wheels followed the same course, and did not return; that is, were not drawn aside from that agreement of which he had spoken before; but how the wheels were not reversed, we shall explain more clearly to-morrow.

Calvin: Eze 10:17

As he just said that the wheels were obedient to the movement of the living creatures, so he now says that they ceased with them. But in this place it seems as if some incongruity might arise: for it is not correct to say that angels ever rest. We know that their quickness and promptness in executing God’s commands is celebrated. (Psa 103:20.) Then since angels are the powers of God, it follows that they never cease from their office of working. For God never can rest; he sustains the world by his energy, he governs everything however minute, so that not even a sparrow falls to the ground without his decree. (Mat 10:29.) And there is that known and celebrated sentence of Christ, My Father and I work hitherto. (Joh 5:17.) Since, therefore, God never rests from his works, how then can that resting be explained of which the Prophet says, when the angels stood, the wheels also stood? I reply: it must be taken in a human sense; for although God works continually by means of angels, yet he seems sometimes to rest between. For he does not govern his works in any equable manner, as for instance, the heavens are sometimes calm, and at others agitated, so that a great variety appears in God’s works, from which we may imagine that he is sometimes in vehement motion, and at others at perfect repose. This, therefore, is the cessation of which the Prophet now speaks when he says, the living creatures stood, and at the same time the wheels with them Experience also confirms this; for God sometimes seems to mingle heaven and earth, and rouses us by unaccustomed work, while at others the course of his works seems to flow like a placid river. So that it is not absurd to say that the wheels stood with the living creatures, and proceeded and were elevated with them He adds, the spirit of the living creature was in the wheels, I explained this point, in the first chapter, but here it may be shortly explained, that the spirit is here taken for secret vigor or instinct. The wheels are not properly animated, because we said that the events of things are represented to us by this word, and whatever seems to happen in the world; but their incomprehensible vigor and agitation proceeds from God’s command, so that all creatures are animated by angelic motion: not that there is a conversion of the angel into an ox or a man, but because God exerts and diffuses his energy in a secret manner, so that no creature is content with his own peculiar vigor, but is animated by angels themselves. Now it follows —

Calvin: Eze 10:18

Here the Prophet teaches us what is the principal point in the vision, namely, that God had deserted the temple: for we, know with what confidence the Jews boasted that they should be safe continually under the protection of God. In consequence of the promise, that God’s temple should be the place of his rest wherein he would dwell, (Psa 132:14,) they did not think it possible that God would ever leave them: so they sinned without restraint; and while they drove him far away from them by their crimes, yet they wished to have him in some way bound to them. This folly is derided by Isaiah — Heaven is my seat, and earth is my foot. stool: what house therefore will ye build for me? (Isa 66:1.) God had commanded his temple to be built, and wished to have his earthly dwelling, place there: but he says that his wish had been rendered nugatory: and how? why when he promised that he would dwell in the temple, he wished his name to be purely and reverently invoked there.

But the Jews had polluted the temple in every way. Hence they thought that God was shut up there in vain: because his liberality did not tend to his partaking of the captivity of the Jews, but to his having them in obedience to himself. Therefore Isaiah deservedly says, that the temple became unfit for the use of God when it was profaned. So also we see in Jeremiah: Do not trust in lying words, the temple of Jehovah, the temple of Jehovah, the temple of Jehovah. (Jer 7:4.) That repetition is used because they were so elated by their obstinacy. The Jews resisted the Prophets, and as often as any threat was uttered against them, they immediately fled to that asylum, the temple of the Lord.

For this reason therefore the Prophet now relates, that the glory of God had deserted the sanctuary: for otherwise what we have seen would have been out of place: he was sent to scatter burning through the whole city: in this way the temple would have been burnt, and God would have been consumed by peculiar fire: here I speak after the common form, because when the ark of the covenant is called the God of hosts, (2Sa 6:2,) how could it happen that the fire should destroy the ark, together with all parts of the temple? But God himself meets them and shows them that the temple was deprived of its glory when it was destroyed by the enemy. Afterwards the temple was overthrown And in the Psalms its lamentable ruin is described, how cruelly and proudly, and with what barbarous mockery the enemy insulted it, (Psa 74:0, and Psa 79:0 :) this was very disgraceful, and disturbed their weak minds. Hence it was necessary to persuade the faithful that God no longer dwelt in the temple, but that it remained only an empty spectacle, because he had taken away his glory since the place was corrupted by so many defilements. Now therefore we understand the design of the Prophet, when he says that the glory of Jehovah had departed from the threshold of the house, and stood above the cherubim But he had already said that the cherubim had raised their wings, which he again confirms. Whence it follows, that God with his angels, when the temple was left, deserted the Jews, so that for the future they would boast themselves in vain to be safe under his protection. Therefore he says that the cherubim raised their wings, and ascended from the earth before his eyes Nor is this clause superfluous, since it was difficult to persuade the Jews of what he said about his deserting them. There was a celebrated oracle, “here will I dwell, since I have chosen it.” (Psa 132:14.) When they grasped at that, they thought that the sun would sooner fall from heaven than God would leave that temple.

But the Prophet says that he saw it clearly, that no doubt might remain. If any one should here ask, how that promise which I have mentioned agrees with that departure which the Prophet here relates? the answer is easy, if we only understand that God does not always work by human means, nor yet according to our carnal perception. God often seems to act so abruptly that his beginning is without an end: in fine, God seems sometimes to sport and to draw back his hand, so that the event does not answer to the joyful beginnings. Since therefore, according to our carnal senses, God’s works appear to be frustrated, it is necessary to use such language: otherwise we should never understand how God departed from the sanctuary, when he had chosen it in perpetuity. But he so departed, that the place still remained sacred, and the temple stood before God though it had been overthrown in the eyes of men. The visible appearance of the temple was taken away, but meanwhile, since the temple was founded on the promise of God, it stood among its ruins, as I have said. For this reason Daniel, although solitude and devastation ought to avert his eyes and senses from Judea, prayed in that direction, as if the temple had remained entire. And why so? He looked at the promise. (Dan 6:10.) And for this reason the Prophet said, after the return from the captivity, that the glory of the second temple surpassed that of the first, as the Prophet Haggai says. (Hag 2:9.) And we know with what copiousness and magnificence Isaiah discourses concerning the splendor of the second temple and its inestimable glory. (Isa 60:7.) We shall see also a similar doctrine at the end of this book. Since therefore the temple stood before God, because it was founded on his promise, this temporary desertion could not abolish what I have said concerning God’s perpetual station.

same thing also must be said concerning the kingdom: that kingdom ought to stand while the sun and moon shone in heaven, (Psa 89:37,) this is true: and yet there was a sad interruption during many years. For we know what a serious disgrace the last king suffered: then had all dignity fallen to ruin, so that nothing could be seen but the horrible vengeance of God. And yet that promise always had its own effect; as long as the sun and moon shall stand, they shall be my faithful witnesses of the perpetuity of the kingdom. Now then we understand in what sense God left his temple, and yet did not in anywise break his promise. But he says, the glory of the God of Israel stood at the eastern gate, but above it, so that it was raised up from the earth. The meaning of that speech was, that the Jews might know that God was no longer to be sought in that dwelling of wood and stone, because he had not only left his seat, but had ascended upwards, that they should have no more intercourse with him. Now it follows —

Calvin: Eze 10:20

He repeats what we have seen before, namely, that one vision was offered twice, because God wished to mark distinctly what otherwise had been doubtful. The Prophet indeed was sufficiently persuaded that God had appeared to him, but the confirmation of it was not in vain, because he would have to sustain great conflicts. Meanwhile it must be observed, that the vision was confirmed a second time, not for the private advantage of a single person, but that this drawing attention to it might profit the whole people, or at any rate render those without excuse who so despised the favor of God, so manifest and so clearly laid open to them. He says, therefore, this was the living creature which he had seen under the God of Israel In the first chapter he related that there was a throne in the open firmament of heaven, where he sat who was like a man in external form, and yet was not a man. There we saw that the true and only God was alluded to, and yet that this description could not apply to the Father, but necessarily belonged to the Son. These two things then are to be borne in mind: and the Prophet here takes away all doubt when he names the God of Israel like a man, which could not apply to the person of the Father. That likeness then ought, to be agreed upon among the pious. Controversy, therefore, on this point ought not be engaged in; for Sabellius, who took away the distinction of persons, was sufficiently refuted by his own extravagance. Since, therefore, the Father never put on the form or likeness of man, and it is nowhere read in the Scriptures that. he is compared to a man, we must explain this of Christ. And now Ezekiel bears witness that he is the God of Israel. We see, therefore, how foolishly the triflers of our day babble who desire to disturb the Churches by making Christ a sort of deity transfused from the substance of the Father. They confess, indeed, that he is God, but this confession is a mere pretense, ²²³ since they say that the God of Israel means God the Father, and that the title cannot apply to either the Son or the Spirit. The Spirit, therefore, is mistaken when he says by the Prophet’s mouth, the God of Israel appeared in human form This place, therefore, is remarkable for refuting that delusion by which foolish men fatigue themselves and others: while they allow Christ to be God, yet they deprive him of his true deity, because they say that it is derived from the Father.

He says also, that he knew them to be cherubim Now although he knew that God had appeared to him before, yet he had no certain knowledge concerning the living creatures, for with regard to them he remained in suspense; but now after God has familiarly explained to him the vision in the temple, he says, that he was taught that they were cherubim So what we said yesterday is confirmed, that the face of the ox was changed into that of a cherub, so that the Prophet understood that angels were pointed out under the form of cherubim, even those which surrounded the ark of the covenant. Let us proceed —

Calvin: Eze 10:21

The Prophet appears to dwell on points by no means doubtful: he has already spoken of the four heads, then why does he repeat it? Because he was dealing with a dull and perverse people: they were also slow in receiving the Prophet’s doctrine: and they added this vice worse than all the rest, namely, a constant and open endeavor to detract from the authority of all the Prophets. For this reason the Prophet says, that there were four heads and four wings to each living creature, lest the Jews should scoffingly deride it as an empty specter and delusion of the Prophet, because he thought he saw what had no existence. For this reason he inculcates more frequently what. was sufficiently clear by itself had the Jews been docile and obedient. It follows —

Calvin: Eze 10:22

He pursues the same sentiment, that nothing was obscure or perplexed in this vision, since all things were mutually suitable. For the remembrance of the vision which he had received remained in the Prophet’s mind: but now when he is hurried into the temple, he recognizes the same God and the same forms as those to which he had been accustomed. We see then how he meets their perverseness, who had otherwise boasted that he had offered them only his own fictions without any truth in them. Hence he restrains this petulance, and shows that God had certainly appeared to him, and that too a second time. Since he now says that each living creature went, forward in the direction of its face, it is not doubtful that this refers to their actions. Hence he points out that angels did not wander in their course as a person usually does who looks this way and that, or deserts the path, or turns to the right hand or the left. The Prophet therefore says, that the living creatures proceeded so that each was intent on its own end or scope: because if the motion of the angels had been turbulent, they had not been the servants of God. Finally, the Prophet signifies that the angels were not only alert and prepared for obedience, but were at the same time arranged and formed after a fixed rule, so that they did not in the slightest degree turn aside from. the command and direction of God ²²⁸ It now follows —

Defender: Eze 10:15

This is explicit confirmation that the remarkable "living creatures" accompanying the throne of the presence of God were none other than the holy cherubim. Ezekiel had seen them at the river Chebar in Babylonia; here he sees them at the temple in Jerusalem, just as they were about to leave it."

Defender: Eze 10:18

The shekinah glory signifying God's presence was finally leaving the temple, where God had met His people for hundreds of years (Eze 9:3). It next stood over the real cherubim at the east gate (Eze 10:19). The figures of cherubim had been overlooking the ark of the covenant in the temple, which was soon destined to be destroyed, with its furnishings carried away to Babylon. The departure of the real cherubim from the temple could well suggest that the ark and its carved cherubim were departing as well. Both were seen later by John in the heavenly temple (Rev 4:6-8; Rev 11:19)."

TSK: Eze 10:15

lifted : Eze 10:18, Eze 10:19, Eze 8:6, Eze 11:22; Hos 9:12

This : Eze 10:20, Eze 1:5, Eze 1:13, Eze 1:14, Eze 43:3

TSK: Eze 10:16

Eze 1:19-21

TSK: Eze 10:17

for : Eze 1:12, Eze 1:20,Eze 1:21

of the living creature : or, of life, Gen 2:7; Rom 8:2; Rev 11:11

TSK: Eze 10:18

the glory : Eze 10:4, Eze 7:20-22; Psa 78:60,Psa 78:61; Jer 6:8, Jer 7:12-14; Hos 9:12; Mat 23:37-39

and stood : Eze 10:3, Eze 10:4; Gen 3:24; 2Ki 2:11; Psa 18:10, Psa 68:17, Psa 68:18

TSK: Eze 10:19

the cherubims : Eze 1:17-21, Eze 11:22, Eze 11:23

of the east : Eze 8:16, Eze 43:4

and the glory : Eze 10:1, Eze 1:26-28

TSK: Eze 10:20

the living : Eze 10:15, Eze 1:22-28, Eze 3:23

the river : Eze 1:1

and I : 1Ki 6:29-35, 1Ki 7:36

TSK: Eze 10:21

had four : Eze 10:14, Eze 1:8-10, Eze 41:18, Eze 41:19; Rev 4:7

and the : Eze 10:8

TSK: Eze 10:22

the likeness : Eze 1:10

they went : Eze 10:11, Eze 1:12; Hos 14:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 10:16-17

are a repetition of the general description of the nature and connection of the various parts of the vision, and this is the more appropriate as showing why they were regarded as "one living creature"Eze 10:15. The attributes here assigned to them show that they were pervaded by one will - "the spirit of the living creature"(others, as in the margin, "the spirit of life") "was in them."

Barnes: Eze 10:19

The cherubim (or chariot) had stood first on the threshold of the temple-door, and there received the glory of the Lord. They then lifted their wings, rose, and left the temple by "the east gate"of the outer court at "the entrance"of which they now for a time stood. It was by the east gate of the outer court that the glory of the Lord returned to the new temple Eze 43:4.

And every one stood - Or, "and"they "stood."The Cheruibim and wheels are viewed as "one living creature."

Barnes: Eze 10:20

In this departure of the glory of the Lord from the temple, the seer recognizes for the first time the full meaning of the vision which he had seen on the banks of Chebar Ezek. 1. What he had seen there (did indeed imply that Yahweh had forsaken His house; but now this is made clear. The Glory has left the holy of holies, has appeared in the court, has been enthroned on the Living Four, and with them has departed from the temple. It is now clear that these Four (in form similar to, yet differing from, the cherubim of the temple) are indeed the cherubim, in the midst of whom the Lord dwelleth.

Poole: Eze 10:15

Were lifted up or lifted up themselves, ready to attend on the Lord of glory, who was now departing from his polluted and impenitent people.

The living creature: see Eze 1:13-15,19-22 .

Poole: Eze 10:17

These two verses are explained, Eze 1:20 , which see. A perfect harmony between second causes in their dependence on and subjection to the one infinite, wise, good, holy, and just God.

Poole: Eze 10:18

The Jews dreamed that God could not depart from his temple; indeed, whilst it was his, and used as his, he did not, nor would he depart, but he will abandon it when profaned, and thereby made not his.

The house the temple; he had withdrawn out of the sanctuary, and stood awhile at the door.

Over the cherubims on the right side of the house, where the cherubims were in the inner court, Eze 10:3 .

Poole: Eze 10:19

The glory of the Lord, Eze 10:18 , is said to have stood above the cherubims, and here the cherubims mount, get farther from the earth, and by nearer access declare their readiness to attend the Lord of glory.

In my sight that he might assure the Jews of the danger of their losing God’ s presence.

Every one stood the glory, the cherubims, the wheels all stood, respiting execution, and giving opportunity of preventing the approaching misery.

The door of the east gate the last court, the court of the people, or laity of Israel.

Poole: Eze 10:20

The living creature though four in number, but one in form, mind, and work.

The God of Israel appearing as he did, Eze 1:26-28 , in form of a man, it leads us to conclude it meant of Christ.

I knew either by special assurance as a prophet, or by comparing them with those which he had often, as priest about the temple, seen there.

Poole: Eze 10:22

See Eze 10:14 , and Eze 1:10 . These two verses are a full repeated attestation of the prophet’ s that God had appeared to him, foreshowed fiery judgments coming and it is so repeated to awaken a stupid and senseless people. They have been already explained.

Haydock: Eze 10:15

Creature. What I saw, was properly called cherubim. Charab, in Syriac means "to labour;" (Spencer) or cherubim may imply any composed and unusual figure, or "mixture," Exodus xxv. 18. (Calmet) ---

Ezechiel being a priest, saw that the creatures resembled the cherubim of the temple. (Tirinus)

Haydock: Eze 10:17

Life. They were not mere machines; (Haydock) or they were pushed forward by an impetuous wind.

Haydock: Eze 10:19

East gate, leading from the city to the court of the people. (Calmet) -- How unwilling is this good father to leave his house! (Tirinus)

Haydock: Eze 10:20

Creature. The cherubim and all the throne seemed alive. (Haydock)

Haydock: Eze 10:22

Forward, thus shewing God's decree to abandon the synagogue. (Tirinus)

Gill: Eze 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 Chaldea, 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.

Gill: Eze 10:16

And when the cherubim went, the wheels went by them,.... Ministers being guides to the churches in doctrine, worship, devotion, and conversation; See Gill on Eze 1:19;

and when the cherubim lifted up their wings to mount up from the earth,

the same wheels also turned not from beside them; ministers and churches go together; if the one remove, the other do also; they cannot long subsist without each other; and, generally speaking, as are the light, knowledge, zeal, affection, and devotion of the one, such are those of the other; See Gill on Eze 1:19.

Gill: Eze 10:17

When they stood, these stood,.... When the one were inactive, lifeless, and without motion, making no progress in knowledge, experience, and practice, the other were so likewise; See Gill on Eze 1:21;

and when they were lifted up, these lifted up themselves also; like people, like priest, whether in things commendable or not, Hos 4:9;

for the spirit of the living creature was in them; the same spirit that was in the cherubim was in the wheels; and the same Spirit of God, who is a "spirit of life" ^c, as the words may be rendered, is in the churches, as in the ministers; generally speaking, if the one are lively, the other are also, and both move as they are acted by the Spirit; and also their motion from place to place, which is spoken of in Eze 10:18, is directed by the Spirit; see Act 16:6.

Gill: Eze 10:18

Then the glory of the Lord departed from off the threshold of the house,.... Whither he had removed from the cherub or the cherubim, between the mercy seat, Eze 10:4; taking another step towards a general departure from the temple and city, of which this was another signal and warning:

and stood over the cherubim: not on the mercy seat from whence he came, for hither he returned not; but over the cherubim or living creatures seen in the vision, which were under the throne in the firmament of heaven; an emblem, as we have seen, of Gospel ministers: and this may denote the exaltation of Christ, who is the glory of the Lord, the brightness of his Father's glory, above sheen; his protection of them, and presence with them; for, let him move where he will, he will not depart from his faithful ministers; he will be with them to the end of the world.

Gill: Eze 10:19

And the cherubim lifted up their wings,.... As birds do, when they are about to remove and fly away; these being upon the motion, ready to depart, as well as the glory of the Lord:

and mounted up from the earth in my sight: the land of Judea, where the Gospel was first preached; but this being slighted and despised, the apostles and first ministers of the Gospel took their flight from thence, and turned to the Gentiles:

when they went out, the wheels also were beside them: wherever they went in the Gentile world, their ministry was successful, souls were converted, and churches formed; when the glory of the God of Israel departed from the temple, and from the city of Jerusalem, and from the land of Judea, the Gospel ministry and the Gospel church state were removed likewise, and carried and fixed elsewhere:

and everyone stood at the door of the east gate of the Lord's house; that is, the glory of the God of Israel, and the cherubim, and the wheels, they stood together in one place, the eastern gate of the temple, one of the outward gates: the gate of the court of the Israelites, or outward court, which looked to the east; which shows that they were just going, and leaving the house or temple desolate, no more to return to it; see Mat 23:38; the next remove was into the city, and then to a mountain on the east side of it; see Eze 11:23; it was in the eastern part of the world that the Gospel was first preached, after it was carried from Judea:

and the glory of the God of Israel was over them above; both over the cherubim and the wheels; great gifts were bestowed upon the ministers, and great grace was upon the churches; and the presence of God was with both, and a glory on them, and on that glory a defence.

Gill: Eze 10:20

This is the living creature that I saw under the God of Israel, by the river of Chebar,.... This is repeated from Eze 10:15; not only for the confirmation of it; but with an addition, to show that the appearance of the man upon the throne, Eze 1:26, is no other than the God of Israel; and inasmuch as Christ is there meant, for the Father never appeared in a human form, it follows that Christ is the God of Israel, under whose power, protection, and influence, the cherubim, his ministers, are; and so this is a proof of the true and proper deity of Christ:

and I knew that they were the cherubim; not by having seen the cherubim on the mercy seat, and comparing these forms with them, which none but a high priest could ever see; for, though Ezekiel was a priest, it does not appear that he was a high priest; but by the forms of them he had seen carved on the doors and walls of the temple, 1Ki 6:29.

Gill: Eze 10:21

Every one had four faces apiece,.... Every one of the four living creatures, or cherubim, had four faces; which were the face of a man, of a lion, of an ox, and of an eagle, Eze 1:10;

and everyone four wings: the Septuagint version reads eight wings; and the Syriac version "six"; so many in all indeed they had; see Gill on Eze 1:23;

and the likeness of the hands of a man was under their wings; See Gill on Eze 10:8.

Gill: Eze 10:22

And the likeness of their faces was the same faces,.... Or their faces were like the same,

which I saw by the river of Chebar; which prove that the living creatures and the cherubim must be the same:

their appearance and themselves; were exactly the same there was no difference in their faces or in their bodies:

they went everyone straight forward; their motion as well as their form were alike; they kept one even course, looking right on, and their eyes right before them.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 10:15

¹ tn Heb “it was the living creature.”

NET Notes: Eze 10:16

¹ tn Heb “lifted.”

NET Notes: Eze 10:17

¹ tn Heb “they”; the referent (the cherubim) has been specified in the translation for clarity.

² tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

³ tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

⁴ tn Or “wind.”

⁵ tn Heb “living creature.”

⁶ tn Heb “them”; the referent (the wheels) has been specified in the translation for clarity.

NET Notes: Eze 10:19

¹ tn Heb “lifted.”

² tn Or “the ground” (NIV, NCV).

NET Notes: Eze 10:20

¹ tn Heb “That was the living creature.”

Geneva Bible: Eze 10:17

When they stood, [these] stood; and when they were lifted up, [these] lifted up themselves [also]: for the ^{( g )} spirit of the living being [was] in them.

^{( g )} There was one consent between the cherubims and the wheels.

Geneva Bible: Eze 10:18

^{( h )} Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubim.

^{( h )} Read (Eze 9:3).

Geneva Bible: Eze 10:20

This [is] the ^{( i )} living being that I saw under the God of Israel by the river of Chebar; and I knew that they [were] the cherubim.

^{( i )} That is, the whole body of the four beasts or cherubims.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 10:1-22

1 The vision of the coals of fire, to be scattered over the city.

8 The vision of the cherubims.

MHCC: Eze 10:8-22

Ezekiel sees the working of Divine providence in the government of the lower world, and the affairs of it. When God is leaving a people in displeasure, angels above, and all events below, further his departure. The Spirit of life, the Spirit of God, directs all creatures, in heaven and on earth, so as to make them serve the Divine purpose. God removes by degrees from a provoking people; and, when ready to depart, would return to them, if they were a repenting, praying people. Let this warn sinners to seek the Lord while he may be found, and to call on him while he is near, and cause us all to walk humbly and watchfully with our God.

Matthew Henry: Eze 10:8-22

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, Psa 103:19. The prophet observes that this was the same vision with that he saw by the river of Chebar (Eze 10:15, Eze 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 (Eze 1:10), is here the face of a cherub, and is the first face (Eze 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 (1Ki 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, Eze 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 (Eze 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, 1Sa 2:4, etc. Nay, their appearance is as if there were a wheel in the midst of a wheel (Eze 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 (Eze 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 (Eze 10:11), and the living creatures went every one straight forward, Eze 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, Eze 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, Eze 10:12. The living creatures and the wheels concur in their motions and rests (Eze 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, Eze 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, Eze 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 (Eze 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 (ch. 8); 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, Psa 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 (1Pe 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 currûs - 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, Eze 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.

Keil-Delitzsch: Eze 10:9-22

The Glory of the Lord Forsakes the Temple

Eze 10:9. And I saw, and behold four wheels by the side of the cherubim, one wheel by the side of every cherub, and the appearance of the wheels was like the look of a chrysolith stone. Eze 10:10. And as for their appearance, they had all four one form, as if one wheel were in the midst of the other. Eze 10:11. When they went, they went to their four sides; they did not turn in going; for to the place to which the head was directed, to that they went; they did not turn in their going. Eze 10:12. And their whole body, and their back, and their hands, and their wings, and wheels, were full of eyes round about: by all four their wheels. Eze 10:13. To the wheels, to them was called, "whirl!"in my hearing. Eze 10:14. And every one had four faces; the face of the first was the face of the cherub, the face of the second a man's face, and the third a lion's face, and the fourth an eagle's face. Eze 10:15. And the cherubim ascended. This was the being which I saw by the river Chebar. Eze 10:16. And when the cherubim went, the wheels went by them; and when the cherubim raised their wings to ascend from the earth, the wheels also did not turn from their side. Eze 10:17. When those stood, they stood; and when those ascended, they ascended with them; for the spirit of the being was in them. Eze 10:18. ; And the glory of Jehovah went out from the threshold of the house, and stood above the cherubim. Eze 10:19. And the cherubim raised their wings, and ascended from the earth before my eyes on their going out, and the wheels beside them; and they stopped at the entrance of the eastern gate of the house of Jehovah; and the glory of the God of Israel was above them. Eze 10:20. This was the being which I saw under the God of Israel by the river Chebar, and I perceived that they were cherubim. Eze 10:21. Every one had four faces, each and every one four wings, and something like a man's hands under their wings. Eze 10:22. And as for the likeness of their faces, they were the faces which I had seen by the river Chebar, their appearance and they themselves. They went every one according to its face. - With the words "I saw, and behold,"a new feature in the vision is introduced. The description of the appearance of the cherubim in these verses coincides for the most part verbatim with the account of the theophany in Ezekiel 1. It differs from this, however, not only in the altered arrangement of the several features, and in the introduction of certain points which serve to complete the former account; but still more in the insertion of a number of narrative sentence, which show that we have not merely a repetition of the first chapter here. On the contrary, Ezekiel is now describing the moving of the appearance of the glory of Jehovah from the inner court or porch of the temple to the outer entrance of the eastern gate of the outer court; in other words, the departure of the gracious presence of the Lord from the temple: and in order to point out more distinctly the importance and meaning of this event, he depicts once more the leading features of the theophany itself. The narrative sentences are found in Eze 10:13, Eze 10:15, Eze 10:18, and Eze 10:19. In Eze 10:13 we have the exclamation addressed to the wheels by the side of the cherubim to set themselves in motion; in Eze 10:15, the statement that the cherubim ascended; and in Eze 10:18 and Eze 10:19, the account of the departure of the glory of the Lord from the inner portion of the temple. To this we may add the repeated remark, that the appearance was the same as that which the prophet had seen by the river Chebar (Eze 10:15, Eze 10:20, Eze 10:22). To bring clearly out to view both the independence of these divine manifestations and their significance to Israel, Ezekiel repeats the leading features of the former description; but while doing this, he either makes them subordinate to the thoughts expressed in the narrative sentences, or places them first as introductory to these, or lets them follow as explanatory. Thus, for example, the description of the wheels, and of the manner in which they moved (Eze 10:9-12), serves both to introduce and explain the call to the wheels to set themselves in motion. The description of the wheels in Eze 10:9-11 harmonizes with Eze 1:16 and Eze 1:17, with this exception, however, that certain points are given with greater exactness here; such, for example, as the statement that the movements of the wheels were so regulated, that in whichever direction the front one turned, the other did the same. הראשׁ , the head, is not the head-wheel, or the wheel which was always the first to move, but the front one, which originated the motion, drawing the others after it and determining their direction. For Eze 10:12 and the fact that the wheels were covered with eyes, see Eze 1:18. In Eze 10:12 we have the important addition, that the whole of the body and back, as well as the hands and wings, of the cherubim were full of eyes. There is all the less reason to question this addition, or remove it (as Hitzig does) by an arbitrary erasure, inasmuch as the statement itself is apparently in perfect harmony with the whole procedure; and the significance possessed by the eyes in relation to the wheels was not only appropriate in the case of the cherubim, but necessarily to be assumed in such a connection. The fact that the suffixes in בּשׂרם , גּבּהם , etc., refer to the cherubim, is obvious enough, if we consider that the wheels to which immediate reference is made were by the side of the cherubim (Eze 10:9), and that the cherubim formed the principal feature in the whole of the vision.

Eze 10:13 does not point back to Eze 10:2, and bring the description of the wheel-work to a close, as Hitzig supposes. This assumption, by which the meaning of the whole description has been obscured, is based upon the untenable rendering, "and the wheels they named before my ears whirl"(J. D. Mich., Ros., etc.). Hävernick has already pointed out the objection to this, namely, that with such a rendering בּאזני forms an unmeaning addition; whereas it is precisely this addition which shows that קרא is used here in the sense of addressing, calling, and not of naming. One called to the wheels הגּלגּל , whirl; i.e., they were to verify their name galgal , viz., to revolve or whirl, to set themselves in motion by revolving. This is the explanation given by Theodoret: ἀνακυκλεῖσθαι καὶ ἀνακινεῖσθαι προσετάχθησαν . These words therefore gave the signal for their departure, and accordingly the rising up of the cherubim is related in Eze 10:15. Eze 10:14 prepares the way for their ascent by mentioning the four faces of each cherub; and this is still further expanded in Eze 10:16 and Eze 10:17, by the statement that the wheels moved according to the movements of the cherubim. לאחד without an article is used distributively (every one), as in Eze 1:6 and Eze 1:10. The fact that in the description which follows only one face of each of the four cherubs is given, is not at variance with Eze 1:10, according to which every one of the cherubs had the four faces named. It was not Ezekiel's intention to mention all the faces of each cherub here, as he had done before; but he regarded it as sufficient in the case of each cherub to mention simply the one face, which was turned toward him. The only striking feature which still remains is the statement that the face of the one, i.e., of the first, was the face of the cherub instead of the face of an ox (cf. Eze 1:10), since the faces of the man, the lion, and the eagle were also cherubs' faces. We may, no doubt, get rid of the difficulty by altering the text, but this will not solve it; for it would still remain inexplicable how הכּרוּב could have grown out of שׁור by a copyist's error; and still more, how such an error, which might have been so easily seen and corrected, could have been not only perpetuated, but generally adopted. Moreover, we have the article in הכּרוּב , which would also be inexplicable if the word had originated in an oversight, and which gives us precisely the index required to the correct solution of the difficulty, showing as it does that it was not merely a cherub's face, but the face of the cherub, so that the allusion is to one particular cherub, who was either well known from what had gone before, or occupied a more prominent position than the rest. Such a cherub is the one mentioned in Eze 10:7, who had taken the coals from the fire between the wheels, and stood nearest to Ezekiel. There did not appear to be any necessity to describe his face more exactly, as it could be easily seen from a comparison with Eze 1:10. - In Eze 10:15, the fact that the cherubim arose to depart from their place is followed by the remark that the cherubic figure was the being ( החיּה , singular, as in Eze 1:22) which Ezekiel saw by the Chaboras, because it was a matter of importance that the identity of the two theophanies should be established as a help to the correct understanding of their real signification. But before the departure of the theophany from the temple is related, there follows in Eze 10:16 and Eze 10:17 a repetition of the circumstantial description of the harmonious movements of the wheels and the cherubim (cf. Eze 1:19-21); and then, in Eze 10:18, the statement which had such practical significance, that the glory of the Lord departed from the threshold of the temple, and resumed the throne above the cherubim; and lastly, the account in Eze 10:19, that the glory of the God of Israel, seated upon this throne, took up its position at the entrance of the eastern gate of the temple. The entrance of this gate is not the gate of the temple, but the outer side of the eastern gate of the outer court, which formed the principal entrance to the whole of the temple-space. The expression "God of Israel"instead of "Jehovah"is significant, and is used to intimate that God, as the covenant God, withdrew His gracious presence from the people of Israel by this departure from the temple; not, indeed, from the whole of the covenant nation, but from the rebellious Israel which dwelt in Jerusalem and Judah; for the same glory of God which left the temple in the vision before the eyes of Ezekiel had appeared to the prophet by the river Chebar, and by calling him to be the prophet for Israel, had shown Himself to be the God who kept His covenant, and proved that, by the judgment upon the corrupt generation, He simply desired to exterminate its ungodly nature, and create for Himself a new and holy people. This is the meaning of the remark which is repeated in Eze 10:20-22, that the apparition which left the temple was the same being as Ezekiel had seen by the Chaboras, and that he recognised the beings under the throne as cherubim.

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 8:1--11:25

B. The vision of the departure of Yahweh's glory chs. 8-11

These chapters all concern one vision that Ezekiel received. Chapter 8 exposes the abominable idolatry of the people of Jerusalem, and chapters 9-11 describe God's judgment on this idolatry.

"Ezekiel was first confronted with the wickedness of the people in the temple (chap. 8); then he was shown the slaughter of the people of Jerusalem (chap. 9). Jerusalem was so wicked that God's glory departed from the temple (chap. 10), and as it left the city, judgment was pronounced on her rulers (chap. 11)."¹³⁹

Constable: Eze 10:1-22

3. The departure of God's glory from the temple ch. 10

There are many connections between this chapter and chapter 1, the vision of God's glory.¹⁶¹

"The basic truth of the chapter is that God controls all the forces of judgment that He employs."¹⁶²

Constable: Eze 10:9-22

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 Sam. 4:1-4, 10-11, 19-23; Jer. 7:12-14); and the same fate awaited the Jerusalem temple."¹⁶⁶

10:9-11 Ezekiel again saw the wheels beside the cherubim, one wheel beside each of the four cherubim. This time he compared the wheels to Tarshish stones in appearance (cf. 1:16).¹⁶⁷ Secondary vertical wheels evidently intersected the primary wheels and made it possible for these wheels to move in any direction horizontally (cf. 1:16-17).

10:12-14 Eyes covered the cherubim and the wheels symbolizing the great perception and knowledge of these beings (1:18; cf. Gen. 16:13; Zech. 4:10; Rev. 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. 1:10).¹⁶⁸

10:15-17 Then Ezekiel saw these same cherubim, which he had seen in his vision by the river Chebar, rise up. As they moved, the wheels beside them stayed right with them. Likewise when they stood still the wheels also stood still beside them. The spirit of the cherubim extended to the wheels so that whatever one did the other did. Perhaps the mobility of these creatures to do whatever God commanded them to do is what the wheels represented.

10:18-19 Ezekiel then saw God move from the front door of the temple (v. 4) to a position above the cherubim.¹⁶⁹ He was mounting his throne-chariot, which the cherubim would carry, to ride out of the temple and the city. The cherubim carried God in His throne-chariot up to a position above the east gate of the temple (cf. 1 Sam. 4:4; 2 Sam. 6:2; 2 Kings 19:15; 1 Chron. 13:6; 28:18; Ps. 18:10; 80:1; 99:1). This was the main entrance into the temple courtyards from the outside world. The Lord in His glory and the cherubim then hovered above this gate.

God had warned His people that He would remove the glory of His presence from them if they departed from His will (cf. Deut. 31:17; 1 Sam. 4:21; Hos. 9:12). One of the greatest blessings that Christians enjoy is that God has promised never to withdraw His indwelling presence from our bodies, His present temples (Matt. 28:20; cf. John 14:17; 1 Cor. 6:19).

10:20-22 Ezekiel explained that the cherubim were the same creatures that he had formerly called living beings in his description of his earlier vision (1:5).¹⁷⁰ Each one had four faces, four wings, and human-like hands under their wings (1:6, 8). The faces of the cherubim were the same as the faces of the living creatures in the previous vision. Each cherub moved straight forward, in the direction of the front of its body (1:9, 12). This description may stress the purposefulness with which the cherubim moved to carry out God's will.

"Once God passed from the gate, the name Ichabod ("the glory has departed") could have been applied to Jerusalem just as it had been applied earlier to Shiloh (1 Sam. 4:21-22)."¹⁷¹

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office 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 countrymen 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 (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; 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 their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his 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 (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, 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 lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the 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. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 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 difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which 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. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 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 (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings 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 fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer 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 relations 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 other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns 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 in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 10 (Chapter Introduction)

Overview

Eze 10:1, The vision of the coals of fire, to be scattered over the city; Eze 10:8, The vision of the cherubims.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 10 (Chapter Introduction)

CHAPTER 10

The vision, of the coals of fire, which are ordered to be taken from between the cherubims, and scattered over the city, Eze 10:1-7 . The vision of the cherubims and the glory of God removing from the temple, Eze 10:8-22 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 10 (Chapter Introduction)

(Eze 10:1-7) A vision of the burning of the city.

(Eze 10:8-22) The Divine glory departing from the temple.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 10 (Chapter Introduction)

The prophet had observed to us (Eze 8:4) that when he was in vision at Jerusalem he saw the same appearance of the glory of God there that he had seen by the river Chebar; now, in this chapter, he gives us some account of the appearance there, as far as was requisite for the clearing up of two further indications of the approaching destruction of Jerusalem, which God here gave the prophet: - I. The scattering of the coals of fire upon the city, which were taken from between the cherubim (Eze 10:1-7). II. The removal of the glory of God from the temple, and its being upon the wing to be gone (Eze 10:8-22). When God goes out from a people all judgments break in upon them.

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 10 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 10

In this chapter is a vision, very much like that in the first chapter, with some difference, and with a different view, the design of it being to represent the wrath of God against Jerusalem, and his departure from the city and temple. A throne much like that in Eze 1:26 is described, Eze 10:1; orders are given from it to scatter coals over the city, Eze 10:2; the situation of the cherubim when these orders were given, Eze 10:3; the removal of the glory of the Lord from the cherub to the threshold of the house, and the consequences of it; the house filled with smoke; the court with the brightness of the Lord's glory; and the sound of the cherubim's wings heard to the outer court, as the voice of God, Eze 10:4; the orders of taking and scattering fire over the city executed, and the manner in which they were, Eze 10:6; a description of the cherubim and the wheels, much like that in the first chapter, Eze 10:8; the departure of the glory of God from the threshold to the east gate of the Lord's house, with the motion of the cherubim and wheels along with him, Eze 10:18; and the chapter is concluded with observing, that the cherubim are the same with the living creatures seen in the vision of the first chapter, and had the same form, likeness, and motion, Eze 10:20.