---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ezekiel 10"
description: "CHAPTER 10   :-. VISION OF
COALS OF FIRE
SCATTERED OVER THE CITY:
REPETITION OF THE VISION
OF THE CHERUBIM. 1. The throne of Jehovah
appearing in the mids"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ezekiel/10"
---

CHAPTER 10

. VISION OF
COALS OF FIRE
SCATTERED OVER THE CITY:
REPETITION OF THE VISION
OF THE CHERUBIM.

**1.** 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
([Ezekiel 1:22](../../../kjv/ezekiel/1/22); [Ezekiel 1:26](../../../kjv/ezekiel/1/26)).
**cherubim**—in [Ezekiel 1:26](../../../kjv/ezekiel/1/26), called "living creatures." The repetition of the
vision implies that the judgments are approaching nearer and nearer.
These two visions of Deity were granted in the beginning of Ezekiel's
career, to qualify him for witnessing to God's glory amidst his
God-forgetting people and to stamp truth on his announcements; also
to signify the removal of God's manifestation from the visible temple
([Ezekiel 10:18](../../../kjv/ezekiel/10/18)) for a long period
([Ezekiel 43:2](../../../kjv/ezekiel/43/2)). The feature ([Ezekiel 43:2](../../../kjv/ezekiel/43/2)) mentioned as to the cherubim that they were "full of
eyes," though omitted in the former vision, is not a difference,
but a more specific detail observed by Ezekiel now on closer
inspection. Also, here, there is no rainbow (the symbol of *mercy*
after the flood of wrath) as in the former; for here *judgment*
is the prominent thought, though the *marking* of the remnant in
[Ezekiel 9:4](../../../kjv/ezekiel/9/4); [Ezekiel 9:6](../../../kjv/ezekiel/9/6)
shows that there was mercy in the background. The cherubim, perhaps,
represent redeemed humanity combining in and with itself the highest
forms of subordinate creaturely life (compare [Ezekiel 9:6](../../../kjv/ezekiel/9/6)). Therefore they are associated with the twenty-four elders
and are distinguished from the angels ([Ezekiel 9:6](../../../kjv/ezekiel/9/6)). They stand on the mercy seat of the ark, and *on that
ground* become the habitation of God from which His glory is to
shine upon the world. The different forms symbolize the different
phases of the Church. So the quadriform Gospel, in which the
incarnate Saviour has lodged the revelation of Himself in a fourfold
aspect, and from which His glory shines on the Christian world,
answers to the emblematic throne from which He shone on the Jewish
Church.

**2. he**—Jehovah; He who sat on
the "throne."
**the man**—the Messenger
of mercy becoming the Messenger of judgment (see on ). *Human* agents of destruction shall fulfil the will of
"the Man," who is Lord of men.
**wheels**—*Hebrew,
galgal,* implying *quick* revolution; so *the impetuous
onset of the foe* (compare [Ezekiel 23:24](../../../kjv/ezekiel/23/24);
[Ezekiel 26:10](../../../kjv/ezekiel/26/10)); whereas "*ophan,*"
in [Ezekiel 1:15](../../../kjv/ezekiel/1/15); [Ezekiel 1:16](../../../kjv/ezekiel/1/16)
implies mere revolution.
**coals of fire**—the wrath
of God about to *burn the city,* as His sword had previously
*slain* its guilty inhabitants. This "fire," how
different from *the fire on the altar never going out* ([Leviticus 6:12](../../../kjv/leviticus/6/12);
[Leviticus 6:13](../../../kjv/leviticus/6/13)), whereby, in type, peace
was made with God! Compare [Isaiah 33:12](../../../kjv/isaiah/33/12);
[Isaiah 33:14](../../../kjv/isaiah/33/14). It is therefore not
taken from the altar of reconciliation, but from between the wheels
of the cherubim, representing the providence of God, whereby, and not
by chance, judgment is to fall.

**3. right . . . of . . . house**—The
scene of the locality whence judgment emanates is the temple, to mark
God's vindication of His holiness injured there. The cherubim here
are not those in the holy of holies, for the latter had not "wheels."
They stood on "the right of the house," that is, the south,
for the Chaldean power, guided by them, had already advanced from the
north (the direction of Babylon), and had destroyed *the men in the
temple,* and was now proceeding to destroy the *city,* which
lay south and west.
**the cherubim . . . the
man**—There was perfect concert of action between the cherubic
representative of the angels and "the Man," to minister to
whom they "stood" there ().
**cloud**—emblem of God's
displeasure; as the "glory" or "brightness" () typifies His majesty and clearness in judgment.

**4.** The court outside was full of
the Lord's *brightness,* while it was only the *cloud* that
filled the *house inside,* the scene of idolatries, and
therefore of God's displeasure. God's throne was *on the threshold.*
The temple, once filled with brightness, is now darkened with cloud.

**5. sound of . . . wings**—prognostic
of great and awful changes.
**voice of . . . God**—the
thunder ([Psalms 29:3](../../../kjv/psalms/29/3), &c.).

**6. went in**—not into the
temple, but between the cherubim. Ezekiel sets aside the Jews' boast
of the presence of God with them. The cherubim, once the ministers of
grace, are now the ministers of vengeance. When "commanded,"
He without delay obeys ([Psalms 40:8](../../../kjv/psalms/40/8);
[Hebrews 10:7](../../../kjv/hebrews/10/7)).

**7.** See on .
**one cherub**—one of the
four cherubim.
**his hand**— ().
**went out**—to burn the
city.

**8.** The "wings" denote
alacrity, the "hands" efficacy and aptness, in executing
the functions assigned to them.

**9. wheels**—(See on ). The things which, from , are repeated from the are expressed more decidedly, now that he gets a nearer
view: the words "as it were," and "as if," so
often occurring in the first chapter, are therefore mostly omitted.
The "wheels" express the manifold changes and revolutions
in the world; also that in the chariot of His providence God
transports the Church from one place to another and everywhere can
preserve it; a truth calculated to alarm the people in Jerusalem and
to console the exiles [POLANUS].

**10. four had one likeness**—In
the wonderful variety of God's works there is the greatest harmony:—
"In human works,
though labored on with pain,
One thousand movements
scarce one purpose gain;
In God's one single doth
its end produce,
Yet serves to second,
too, some other use.

(See on ).
**wheel . . . in . . . a
wheel**—cutting one another at fight angles, so that the whole
might move in any of the four directions or quarters of the world.
God's doings, however involved they seem to us, cohere, so that lower
causes subserve the higher.

**11.** (See on ).
**turned not**—without
accomplishing their course () [GROTIUS].
Rather, "they moved *straight on* without turning" (so
[Ezekiel 1:9](../../../kjv/ezekiel/1/9)). Having a face towards
each of the four quarters, they needed not to turn around when
changing their direction.
**whither . . . head
looked**—that is, "whither the head" of the animal
cherub-form, belonging to and directing each wheel, "looked,"
thither the wheel "followed." The wheels were not guided by
some external adventitious impetus, but by some secret divine impulse
of the cherubim themselves.

**12. body**—literally, "flesh,"
because a body consists of flesh.
**wheels . . . full of eyes**—The
description ([Ezekiel 1:18](../../../kjv/ezekiel/1/18))
attributes eyes to the "*wheels*" alone; here there is
added, on closer observation, that the *cherubim* themselves had
them. The "eyes" imply that God, by His wisdom, beautifully
reconciles seeming contrarieties (compare [2 Chronicles 16:9](../../../kjv/2-chronicles/16/9);
[Proverbs 15:3](../../../kjv/proverbs/15/3); [Zechariah 4:10](../../../kjv/zechariah/4/10)).

**13. O wheel**—rather, "they
were called, whirling," that is, they were *most rapid in
their revolutions* [MAURER];
or, better, "It was cried unto them, The whirling"
[FAIRBAIRN]. *Galgal*
here used for "wheel," is different from *ophan,* the
simple word for "wheel." *Galgal* is the whole
*wheelwork* machinery with its *whirlwind-like rotation.*
Their being so addressed is in order to call them immediately to put
themselves in rapid motion.

**14. cherub**—but in it is *an ox.* The chief of the four cherubic forms was
not the *ox,* but *man.* Therefore "cherub"
cannot be synonymous with "ox." Probably Ezekiel, standing
in front of one of the cherubim (namely, that which handed the coals
to the man in linen), saw of him, not merely the ox-form, but the
*whole fourfold* form, and therefore calls him simply "cherub";
whereas of the other three, having only a side view, he specifies the
form of each which met his eye [FAIRBAIRN].
As to the likelihood of the lower animals sharing in "the
restoration of all things," see [Isaiah 11:6](../../../kjv/isaiah/11/6);
[Isaiah 65:25](../../../kjv/isaiah/65/25); [Romans 8:20](../../../kjv/romans/8/20);
[Romans 8:21](../../../kjv/romans/8/21); this accords with the
animal forms combined with the human to typify redeemed man.

**15.** The repeated declaration of
the identity of the vision with that at the Chebar is to arouse
attention to it ([Ezekiel 10:22](../../../kjv/ezekiel/10/22);
[Ezekiel 3:23](../../../kjv/ezekiel/3/23)).
**the living creature**—used
collectively, as in [Ezekiel 10:17](../../../kjv/ezekiel/10/17);
[Ezekiel 10:20](../../../kjv/ezekiel/10/20); [Ezekiel 1:20](../../../kjv/ezekiel/1/20).

**16.** (See on ; [Ezekiel 1:19](../../../kjv/ezekiel/1/19)).
**lifted up . . . wings**—to
depart, following "the glory of the Lord" which was on the
point of departing ([Ezekiel 10:18](../../../kjv/ezekiel/10/18)).

**17.** ([Ezekiel 1:12](../../../kjv/ezekiel/1/12);
[Ezekiel 1:20](../../../kjv/ezekiel/1/20); [Ezekiel 1:21](../../../kjv/ezekiel/1/21)).
**stood**—God never *stands*
still ([John 5:17](../../../kjv/john/5/17)), therefore
neither do the angels; but to human perceptions He seems to do so.

**18.** The departure of the symbol
of God's presence from the temple preparatory to the destruction of
the city. Foretold in [Deuteronomy 31:17](../../../kjv/deuteronomy/31/17).
Woe be to those from whom God departs ([Deuteronomy 31:17](../../../kjv/deuteronomy/31/17))! Compare [1 Samuel 28:15](../../../kjv/1-samuel/28/15);
[1 Samuel 28:16](../../../kjv/1-samuel/28/16); [1 Samuel 4:21](../../../kjv/1-samuel/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 ([1 Samuel 4:21](../../../kjv/1-samuel/4/21)); He elevates His throne above the threshold of the house
([Ezekiel 10:1](../../../kjv/ezekiel/10/1)); leaving the
cherubim He sits on the throne ([Ezekiel 10:1](../../../kjv/ezekiel/10/1)); 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 ([Ezekiel 10:18](../../../kjv/ezekiel/10/18);
[Ezekiel 10:19](../../../kjv/ezekiel/10/19)), not to return till
[Ezekiel 43:2](../../../kjv/ezekiel/43/2).

**20. I knew . . . cherubim**—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.

**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.

**22. straight forward**—intent
upon the object they aimed at, not deviating from the way nor losing
sight of the end ([Luke 9:52](../../../kjv/luke/9/52)).

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