---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ezekiel 1"
description: "CHAPTER 1   :-. EZEKIEL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ezekiel/1"
---

CHAPTER 1

. EZEKIEL'S
VISION BY THE CHEBAR.
FOUR CHERUBIM
AND WHEELS.

**1. Now it came to pass**—rather,
"*And* it came," c. As this formula in has reference to the *written* history of previous
times, so here (and in [Ruth 1:1](../../../kjv/ruth/1/1)
[Esther 1:1](../../../kjv/esther/1/1)), it refers to the
*unwritten* history which was before the mind of the writer. The
prophet by it, as it were, continues the history of the preceding
times. In the fourth year of Zedekiah's reign ([Esther 1:1](../../../kjv/esther/1/1)), Jeremiah sent by Seraiah a message to the captives ([Esther 1:1](../../../kjv/esther/1/1)) to submit themselves to God and lay aside their
flattering hopes of a speedy restoration. This communication was in
the next year, the fifth, and the fourth month of the same king (for
Jehoiachin's captivity and Zedekiah's accession coincide in time),
*followed up* by a prophet raised up among the captives
themselves, the energetic Ezekiel.
**thirtieth year**—that is,
counting from the beginning of the reign of Nabopolassar, father of
Nebuchadnezzar, the era of the Babylonian empire, 625 B.C.,
which epoch coincides with the eighteenth year of Josiah, that in
which the book of the law was found, and the consequent reformation
began [SCALIGER]; or the
thirtieth year of Ezekiel's life. As the Lord was about to be a
"little sanctuary" ([Esther 1:1](../../../kjv/esther/1/1)) to the exiles on the Chebar, so Ezekiel was to be the
ministering priest; therefore he marks his priestly relation to God
and the people at the outset; the close, which describes the future
temple, thus answering to the beginning. By designating himself
expressly as "the priest" ([Esther 1:1](../../../kjv/esther/1/1)), and as having reached his thirtieth year (the regular year
of priests commencing their office), he marks his office as the
priest among the prophets. Thus the opening vision follows naturally
as the formal institution of that spiritual temple in which he was to
minister [FAIRBAIRN].
**Chebar**—the same as
Chabor or Habor, whither the ten tribes had been transported by
Tiglath-pileser and Shalmaneser ([2 Kings 17:6](../../../kjv/2-kings/17/6);
[1 Chronicles 5:26](../../../kjv/1-chronicles/5/26)). It flows into the
Euphrates near Carchemish or Circesium, two hundred miles north of
Babylon.
**visions of God**—Four
expressions are used as to the revelation granted to Ezekiel, the
three first having respect to what was presented from without, to
assure him of its *reality,* the fourth to his being internally
made fit to receive the revelation; "the heavens were opened"
(so [Matthew 3:16](../../../kjv/matthew/3/16); [Acts 7:56](../../../kjv/acts/7/56);
[Acts 10:11](../../../kjv/acts/10/11); [Revelation 19:11](../../../kjv/revelation/19/11));
"he saw visions of God"; "the word of Jehovah came
*verily* (as the meaning is rather than 'expressly, *English
Version,* [Ezekiel 1:3](../../../kjv/ezekiel/1/3)) unto him"
(it was no unreal hallucination); and "the hand of Jehovah was
upon him" ([Isaiah 8:11](../../../kjv/isaiah/8/11); [Daniel 10:10](../../../kjv/daniel/10/10);
[Daniel 10:18](../../../kjv/daniel/10/18); [Revelation 1:17](../../../kjv/revelation/1/17);
the Lord by His touch strengthening him for his high and arduous
ministry, that he might be able to witness and report aright the
revelations made to him).

**2. Jehoiachin's captivity**—In
the third or fourth year of Jehoiakim, father of Jehoiachin, the
*first* carrying away of Jewish captives to Babylon took place,
and among them was Daniel. The *second* was under Jehoiachin,
when Ezekiel was carried away. The *third* and final one was at
the taking of Jerusalem under Zedekiah.

**4. whirlwind**—emblematic of
God's judgments ([Jeremiah 23:19](../../../kjv/jeremiah/23/19);
[Jeremiah 25:32](../../../kjv/jeremiah/25/32)).
**out of the north**—that
is, from Chaldea, whose hostile forces would invade Judea from a
*northerly* direction. The prophet conceives himself in the
temple.
**fire infolding itself**—laying
hold on whatever surrounds it, drawing it to itself, and devouring
it. Literally, "catching itself," that is, kindling itself
[FAIRBAIRN]. The same
*Hebrew* occurs in [Exodus 9:24](../../../kjv/exodus/9/24),
as to the "fire *mingled with* the hail."
**brightness . . . about
it**—that is, about the "cloud."
**out of the midst thereof**—that
is, out of the midst of the "fire."
**colour of amber**—rather,
"the glancing brightness (literally, 'the eye', and so *the
glancing appearance*) of polished brass. The *Hebrew, chasmal,*
is from two roots, "smooth" and "brass" (compare
[Ezekiel 1:7](../../../kjv/ezekiel/1/7); [Revelation 1:15](../../../kjv/revelation/1/15))
[GESENIUS]. The *Septuagint*
and *Vulgate* translate it, "*electrum*"; a
brilliant metal compounded of gold and silver.

**5.** Ezekiel was himself of a
"gigantic nature, and thereby suited to counteract the
Babylonish spirit of the times, which loved to manifest itself in
gigantic, grotesque forms" [HENGSTENBERG].
**living creatures**—So the
*Greek* ought to have been translated in the parallel passage,
[Revelation 4:6](../../../kjv/revelation/4/6), not as *English
Version,* "beasts"; for one of the "four" is *a
man,* and man cannot be termed "beast." [Revelation 4:6](../../../kjv/revelation/4/6) shows that it is the cherubim that are meant.
**likeness of a man**—Man,
the noblest of the four, is the ideal model after which they are
fashioned ([Ezekiel 1:10](../../../kjv/ezekiel/1/10); [Ezekiel 10:14](../../../kjv/ezekiel/10/14)).
The point of comparison between him and them is the erect posture of
their bodies, though doubtless including also the general mien. Also
the *hands* ([Ezekiel 10:21](../../../kjv/ezekiel/10/21)).

**6.** Not only were there four
distinct living creatures, but each of the four had four faces,
making sixteen in all. The four living creatures of the cherubim
answer by contrast to the four world monarchies represented by four
*beasts,* Assyria, Persia, Greece, and Rome (). The Fathers identified them with the four Gospels:
Matthew the lion, Mark the ox, Luke the man, John the eagle. Two
cherubim only stood over the ark in the temple; two more are now
added, to imply that, while the law is retained as the basis, a new
form is needed to be added to impart new life to it. The number four
may have respect to the four quarters of the world, to imply that
God's angels execute His commands everywhere. Each head in front had
the face of a man as the primary and prominent one: on the right the
face of a lion, on the left the face of an ox, above from behind the
face of an eagle. The Mosaic cherubim were similar, only that the
human faces were put looking towards each other, and towards the
mercy seat between, being formed out of the same mass of pure gold as
the latter ([Exodus 25:19](../../../kjv/exodus/25/19); [Exodus 25:20](../../../kjv/exodus/25/20)).
In [Isaiah 6:2](../../../kjv/isaiah/6/2) two wings are added
to cover their countenances; because there they stand by the throne,
here under the throne; there God deigns to consult them, and His
condescension calls forth their humility, so that they veil their
faces before Him; here they execute His commands. The face expresses
their intelligence; the wings, their rapidity in fulfilling God's
will. The Shekinah or flame, that signified God's presence, and the
written name, JEHOVAH,
occupied the intervening space between the cherubim [Genesis 4:14](../../../kjv/genesis/4/14);
[Genesis 4:16](../../../kjv/genesis/4/16); [Genesis 3:24](../../../kjv/genesis/3/24)
("placed"; properly, "to place in *a tabernacle*"),
imply that the cherubim were appointed at the fall as symbols of
God's presence in a consecrated place, and that man was to worship
there. In the patriarchal dispensation when the flood had caused the
removal of the cherubim from Eden, *seraphim* or *teraphim*
(*Chaldean* dialect) were made as models of them for domestic
use ([Genesis 31:19](../../../kjv/genesis/31/19), *Margin;*
[Genesis 31:30](../../../kjv/genesis/31/30)). The silence of the
twenty-fifth and twenty-sixth chapters of Exodus to their
configuration, whereas everything else is minutely described, is
because their form was so well-known already to Bezaleel and all
Israel by tradition as to need no detailed description. Hence Ezekiel
([Ezekiel 10:20](../../../kjv/ezekiel/10/20)) at once knows
them, for he had seen them repeatedly in the carved work of the outer
sanctuary of Solomon's temple ([Ezekiel 10:20](../../../kjv/ezekiel/10/20)). He therefore consoles the exiles with the hope of
having the same cherubim in the renovated temple which should be
reared; and he assures them that the same God who dwelt between the
cherubim of the temple would be still with His people by the Chebar.
But they were not in Zerubbabel's temple; therefore Ezekiel's
foretold temple, if literal, is yet future. The ox is selected as
chief of the tame animals, the lion among the wild, the eagle among
birds, and man the head of all, in his ideal, realized by the Lord
Jesus, combining all the excellencies of the animal kingdom. The
cherubim probably represent the ruling powers by which God acts in
the natural and moral world. Hence they sometimes answer to the
ministering angels; elsewhere, to the redeemed saints (the elect
Church) through whom, as by the angels, God shall hereafter rule the
world and proclaim the manifold wisdom of God ([Matthew 19:28](../../../kjv/matthew/19/28);
[1 Corinthians 6:2](../../../kjv/1-corinthians/6/2); [Ephesians 3:10](../../../kjv/ephesians/3/10);
[Revelation 3:21](../../../kjv/revelation/3/21); [Revelation 4:6-8](../../../kjv/revelation/4/6-8)).
The "lions" and "oxen," amidst "palms"
and "open flowers" carved in the temple, were the
four-faced cherubim which, being traced on a flat surface, presented
only one aspect of the four. The human-headed winged bulls and
eagle-headed gods found in Nineveh, sculptured amidst palms and
tulip-shaped flowers, were borrowed by corrupted tradition from the
cherubim placed in Eden near its fruits and flowers. So the Aaronic
calf ([Exodus 32:4](../../../kjv/exodus/32/4); [Exodus 32:5](../../../kjv/exodus/32/5))
and Jeroboam's calves at Dan and Beth-el, a schismatic imitation of
the sacred symbols in the temple at Jerusalem. So the ox figures of
Apis on the sacred arks of Egypt.

**7. straight feet**—that is,
straight *legs.* Not protruding in any part as the legs of an
ox, but straight like a man's [GROTIUS].
Or, like solid pillars; *not bending,* as man's, at the knee.
They glided along, rather than walked. Their movements were all sure,
right, and without effort [KITTO,
*Cyclopedia*].
**sole . . . calf's
foot**—HENDERSON hence
supposes that "*straight* feet" implies that they did
not project horizontally like men's feet, but vertically as calves'
feet. The *solid firmness* of the round foot of a calf seems to
be the point of comparison.
**colour**—*the
glittering appearance,* indicating God's purity.

**8.** The hands of each were the
hands of a man. The hand is the symbol of *active power, guided by
skilfulness* ([Psalms 78:72](../../../kjv/psalms/78/72)).
**under their wings**—signifying
their operations are hidden from our too curious prying; and as the
"wings" signify something more than human, namely, the
secret prompting of God, it is also implied that they are moved by it
and not by their own power, so that they do nothing at random, but
all with divine wisdom.
**they four had . . . faces and
. . . wings**—He returns to what he had stated already in [Psalms 78:72](../../../kjv/psalms/78/72); this gives a reason why they had hands on their four sides,
namely, because they had faces and wings on the four sides. They
moved whithersoever they would, not by active energy merely, but also
by knowledge (expressed by their *faces*) and divine guidance
(expressed by their "wings").

**9. they**—had no occasion to
turn themselves round when changing their direction, for they had a
face ([Ezekiel 1:6](../../../kjv/ezekiel/1/6)) looking to each
of the four quarters of heaven. They made no mistakes; and their work
needed not be gone over again. Their wings were joined above in pairs
(see [Ezekiel 1:11](../../../kjv/ezekiel/1/11)).

**10. they . . . had the face of a
man**—namely, in front. The human face was the primary and
prominent one and the fundamental part of the composite whole. On its
right was the lion's face; on the left, the ox's (called "cherub,"
[Ezekiel 10:14](../../../kjv/ezekiel/10/14)); at the back from
above was the eagle's.

**11.** The tips of the two
outstretched wings reached to one another, while the other two, in
token of humble awe, formed a veil for the lower parts of the body.
**stretched upward**—rather,
"were parted from above" (compare *Margin;* see on ). The joining together of their wings above implies that,
though the movements of Providence on earth may seem conflicting and
confused, yet if one lift up his eyes to heaven, he will see that
they admirably conspire towards the one end at last.

**12.** The same idea as in . The repetition is because we men are so hard to be brought
to acknowledge the wisdom of God's doings; they seem tortuous and
confused to us, but they are all tending steadily to one aim.
**the spirit**—the secret
impulse whereby God moves His angels to the end designed. They do not
turn back or aside till they have fulfilled the office assigned them.

**13. likeness . . . appearance**—not
tautology. "Likeness" expresses the general form;
"appearance," the particular aspect.
**coals of fire**—denoting
the intensely pure and burning justice wherewith God punishes by His
angels those who, like Israel, have hardened themselves against His
long-suffering. So in [Isaiah 6:2](../../../kjv/isaiah/6/2);
[Isaiah 6:6](../../../kjv/isaiah/6/6), instead of cherubim, the
name "seraphim," *the burning ones,* is applied,
indicating God's consuming righteousness; whence their cry to Him is,
"Holy! holy! holy!" and the burning coal is applied to his
lips, for the message through his mouth was to be one of judicial
severance of the godly from the ungodly, to the ruin of the latter.
**lamps**—torches. The fire
emitted sparks and flashes of light, as torches do.
**went up and down**—expressing
the marvellous vigor of God's Spirit, in all His movements never
resting, never wearied.
**fire . . . bright**—indicating
the glory of God.
**out of the fire . . .
lightning**—God's righteousness will at last cause the bolt of
His wrath to fall on the guilty; as now, on Jerusalem.

**14. ran and returned**—Incessant,
restless motion indicates the plenitude of life in these cherubim; so
in [Revelation 4:8](../../../kjv/revelation/4/8), "they rest not
day or night" ([Zechariah 4:10](../../../kjv/zechariah/4/10)).
**flash of lightning**—rather,
as distinct from "lightning" ([Zechariah 4:10](../../../kjv/zechariah/4/10)), "the meteor flash," or sheet lightning
[FAIRBAIRN].

**15. one wheel**—The "dreadful
height" of the wheel () indicates the gigantic, terrible energy of the complicated
revolutions of God's providence, bringing about His purposes with
unerring certainty. One wheel appeared traversely within another, so
that the movement might be without turning, whithersoever the living
creatures might advance ([Ezekiel 1:17](../../../kjv/ezekiel/1/17)).
Thus each wheel was composed of two circles cutting one another at
right angles, "one" only of which appeared to touch the
ground ("upon the earth"), according to the direction the
cherubim desired to move in.
**with his four faces**—rather,
"*according* to its four faces" or sides; as there was
a side or direction to each of the four creatures, so there was a
wheel for each of the sides [FAIRBAIRN].
The four sides or semicircles of each composite wheel pointed, as the
four faces of each of the living creatures, to the four quarters of
heaven. HAVERNICK refers
"his" or "its" to *the wheels.* The cherubim
and their wings and wheels stood in contrast to the symbolical
figures, somewhat similar, then existing in Chaldea, and found in the
remains of Assyria. The latter, though derived from the original
revelation by tradition, came by corruption to symbolize the
astronomical zodiac, or the sun and celestial sphere, by a circle
with wings or irradiations. But Ezekiel's cherubim rise above natural
objects, the gods of the heathen, to the representation of the one
true God, who made and continually upholds them.

**16. appearance . . . work**—their
*form* and the *material* of their work.
**beryl**—rather, "the
glancing appearance of the Tarshish stone"; the chrysolite or
topaz, brought from Tarshish or Tartessus in Spain. It was one of the
gems in the breastplate of the high priest ([Exodus 28:20](../../../kjv/exodus/28/20);
[Song of Solomon 5:14](../../../kjv/song-of-solomon/5/14); [Daniel 10:6](../../../kjv/daniel/10/6)).
**four had one likeness**—The
similarity of the wheels to one another implies that there is no
inequality in all God's works, that all have a beautiful analogy and
proportion.

**17. went upon their four sides**—Those
faces or sides of the four wheels moved which answered to the
direction in which the cherubim desired to move; while the transverse
circles in each of the four composite wheels remained suspended from
the ground, so as not to impede the movements of the others.

**18. rings**—that is, felloes or
circumferences of the wheels.
**eyes**—The multiplicity
of eyes here in the wheels, and , in the cherubim themselves, symbolizes the *plenitude of
intelligent life,* the eye being the window through which "the
spirit of the living creatures" in the wheels () looks forth (compare ). As the wheels signify the providence of God, so the eyes
imply that He sees all the circumstances of each case, and does
nothing by blind impulse.

**19. went by them**—went *beside*
them.

**20. the spirit was to go**—that
is, their will was for going whithersoever the Spirit was for going.
**over against them**—rather,
*beside* or *in conjunction with them.*
**spirit of the living
creature**—put collectively for "the living *creatures*";
the cherubim. Having first viewed them separately, he next views them
in the aggregate as the composite living *creature* in which the
Spirit resided. The life intended is that connected with God, holy,
spiritual life, in the plenitude of its active power.

**21. over against**—rather,
"along with" [HENDERSON];
or, "beside" [FAIRBAIRN].

**22. upon the heads**—rather,
"above the heads" [FAIRBAIRN].
**colour**—glitter.
**terrible crystal**—dazzling
the spectator by its brightness.

**23. straight**—erect
[FAIRBAIRN], expanded
upright.
**two . . . two . . . covered .
. . bodies**—not, as it might seem, contradicting . The two wings expanded upwards, though chiefly used for
flying, yet up to the summit of the figure where they were parted
from each other, covered the upper part of the body, while the other
two wings covered the lower parts.

**24. voice of . . . Almighty**—the
thunder ([Psalms 29:3](../../../kjv/psalms/29/3); [Psalms 29:4](../../../kjv/psalms/29/4)).
**voice of speech**—rather,
"the voice" or "sound of *tumult,*" as in
[Jeremiah 11:16](../../../kjv/jeremiah/11/16). From an *Arabic*
root, meaning the "impetuous rush of heavy rain."
**noise of . . . host**—
([Isaiah 13:4](../../../kjv/isaiah/13/4); [Daniel 10:6](../../../kjv/daniel/10/6)).

**25. let down . . . wings**—While
the Almighty gave forth His voice, they reverently let their wings
fall, to listen stilly to His communication.

**26.** The Godhead appears in the
likeness of enthroned humanity, as in . Besides the "paved work of a sapphire stone, as it
were the body of heaven in clearness," there, we have here the
"throne," and God "as a man," with the
"appearance of fire round about." This last was a prelude
of the incarnation of Messiah, but in His character as Saviour and as
Judge ([Revelation 19:11-16](../../../kjv/revelation/19/11-16)).
The azure sapphire answers to the color of the sky. As others are
called "sons of God," but He "the Son of God," so
others are called "sons of man" ([Ezekiel 2:1](../../../kjv/ezekiel/2/1);
[Ezekiel 2:3](../../../kjv/ezekiel/2/3)), but He "the Son of
man" ([Matthew 16:13](../../../kjv/matthew/16/13)), being
the embodied representative of humanity and the whole human race; as,
on the other hand, He is the representative of "the fulness of
the Godhead" ([Colossians 2:9](../../../kjv/colossians/2/9)).
While the cherubim are movable, the throne above, and Jehovah who
moves them, are firmly fixed. It is good news to man, that the throne
above is filled by One who even there appears as "a man."

**27. colour of amber**—"the
glitter of chasmal" [FAIRBAIRN].
See on [Ezekiel 1:4](../../../kjv/ezekiel/1/4); rather,
"polished brass" [HENDERSON].
Messiah is described here as in [Daniel 10:5](../../../kjv/daniel/10/5);
[Daniel 10:6](../../../kjv/daniel/10/6); [Revelation 1:14](../../../kjv/revelation/1/14);
[Revelation 1:15](../../../kjv/revelation/1/15).

**28. the bow . . . in . . . rain**—the
symbol of the sure covenant of mercy to God's children remembered
amidst judgments on the wicked; as in the flood in Noah's days (). "Like hanging out from the throne of the Eternal a
fing of peace, assuring all that the purpose of Heaven was to
preserve rather than to destroy. Even if the divine work should
require a deluge of wrath, still the faithfulness of God would only
shine forth the more brightly at last to the children of promise, in
consequence of the *tribulations* needed to prepare for the
ultimate good" [FAIRBAIRN].
([Isaiah 54:8-10](../../../kjv/isaiah/54/8-10)).
**I fell upon . . . face**—the
right attitude, spiritually, before we enter on any active work for
God ([Ezekiel 2:2](../../../kjv/ezekiel/2/2); [Ezekiel 3:23](../../../kjv/ezekiel/3/23);
[Ezekiel 3:24](../../../kjv/ezekiel/3/24); [Revelation 1:17](../../../kjv/revelation/1/17)).
In this first chapter God gathered into one vision the substance of
all that was to occupy the prophetic agency of Ezekiel; as was done
afterwards in the opening vision of the Revelation of Saint John.

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