Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 10 – Chapter 11
CHAP. X
VERS. 1, 2, 3.
Then I looked, and behold, in the firmament that was above the head of the Cherubims, there appeared as it were a Saphire ſtone, as the appearance of a throne.
And he ſpake unto the man cloathed with linnen, and ſaid, Goe in between the wheeles, even under the Cherub, and fill thine hand with coales of fire from between the Cherubims, and ſcatter them over the City. And he went in my ſight.
Now the Cherubims ſtood on the right ſide of the houſe when the men went in, and the cloud filled the inward Court.
OUR Prophet had already ſeene many viſions,Their ſins being great, as you heard, Ch. 8. and ſlaughter men being ſent out utterly to deſtroy; here likewiſe the Lord manifeſts his purpoſe to go on in judgments, hee would leave them & burn their City. and being by the Spirit in a viſion, yet at Jeruſalem, Chap. 8.3. Hee hath in this tenth Chapter a viſion much like that, mentioned in the firſt Chapter, yet with ſome difference, as will appear in the opening.
Three things chiefly are obſervable in this Chapter.
1. The ſcattering of burning coales over the City Jeruſalem, which ſome call the viſion of coales, v. 2, 3.6, 7.
2. The Lords change of his place, 4.18, 19.
3. A deſcription of the Cherubims in the 5.8, 9, 10, &c.
The ſcattering of the coales is ſpecified in the 2d verſ, and prefigured the burning of Jeruſalem, and this is ſet out to us,
1. From the Author commanding, who is the Lord in the …, verſ. 1.
2. From the inſtrument acting, the man cloathed with linnen, verſ. 2.
3. From the command it ſelfe: where we have
1. The place whither he was to goe, in between, &c.
2. What to doe,
1. Fill his hand with coales of fire.
2. Scatter them over the City.
4. The execution of the command, verſ. 2.6, 7. He went; and this is illuſtrated,
1. From the witneſſe thereof, Ezekiel, in my ſight.
2. From the place where the Cherubims ſtood, on the right ſide of the houſe, v. 3.
3. From the event, the cloud fill'd the inward Court, Ibid.
4. From the manner of conveying of the fire, verſ. 7. A Cherubim put forth his hand, tooke fire, and put into the hand of him cloathed with linnen.
In the firſt verſ. the Majeſty and greatneſſe of him commands is ſet out,
1. By the Firmament above.
2. By the Cherubims underneath.
3. By a throne which was of Saphir.
In the firſt Chap. 22. hath been ſpoken of the firmament Rachiah from foreign to extend, expand; expanſum, becauſe ſtretched out over the whole earth. The Greek is foreign becauſe of it's ſtrength and firmeneſſe, not melted or changed by its motion: This firmament the footſtool of the Lord was over the head of the Cherubims.
Cherubims.
This word is not in the firſt viſion, Chap. 1. there they are cal'd the living creatures; here Cherubims, which is evidence that they are the ſame, and may ſtrengthen the interpretation given to be of the Angels.
There is a difference between the words, Chap. 1.22. where it's ſaid, the firmament upon the heads of the living creature: And the words here which are the firmament that was above the head of the Cherubims; there its living creature and heads, here its Cherubims and head, which may mind us of their oneneſſe and conſent in judgement and operations. If there be heads, its but as one living creature acts from thoſe heads; if there be Cherubims, they have all but as one head.
Why are they cal'd Cherubims here, and not living creatures as before?
I ſuppoſe the reaſon is this: The former viſion was at Chebar, in the open field by a rivers ſide, this was in the Temple where the Cherubims were, 1 Kings 8.6, 7. and ſo that notion ſuited with them there.
2. In Babylon, a prophane land, the Prophet ſees living creatures, he had a generall and confus'd apprehenſion of them; but when he is in the Temple, he hath a more cleare and diſtinct knowledge of them. Hence you have this note, The Lord did more clearely make known himſelfe and myſteries in the holy land then in other places, Pſal. 76.1. In Judah is God knowne more fully and familiarly then elſewhere: A viſion in Babylon is not ſo cleare as a viſion in Sion, Pſalm 29.9. In his Temple doth every one ſpeake of his glory.
A ſaphir ſtone.
Jerome derives it from ſhaphar pulcher, becauſe theſe ſtones are faire and pleaſant to the eyes. Coeleſti Colore conſpicui ſunt. Ruens.The Saphir notes,
1. Liberty, Exod. 24.10. God appeared to them with a paved work of Saphir under his feet when the Iſraelites were going from bondage to liberty.
2. Purity, therefore its brought in a foundation ſtone of the new Jeruſalem, Rev. 21.19.
3. Of chaſtity, Cant. 5.14. Chriſts belly is overlaid with Saphirs, and his Spouſe muſt be chaſt.
4. Glory, greatneſſe; among the Aegyptians, the chiefe Prieſts being Judges, wore a Saphir about their necks; theſe and ſome other particulars were ſpoken of in the firſt Chapter, verſ. 26.
Throne.
A Throne is a ſeate of Majeſtie, and belonging to Kings and great Governours, John 3.6. 2 King. 11.19. Neh. 3.7. and therefore
1. are call'd Kingly, Dan. 5.20. and put for Kingdom, Prov. 20.28. for government, Heb. 1.8.
2. Glorious, Iſa. 22.23. and hence are put for Angels, Col. 1.18. for heaven, Acts 7.49. for great dignity, Job 36.7. Here it notes a ſeate of judgement, according to that in Pſalm 122.5. There are ſet thrones of judgement. Here was a Throne of judgement ſet, and that of Saphir, holding out the Majeſtie, power, and greatneſſe of him ſate in it, who was in a readineſſe to give out ſentence againſt Jeruſalem.
The Firmament, Cherubims, Saphire, Throne, are mentioned, but not he ſate in it; that one was in it, is evident from the next verſ. He ſpake unto the man cloathed, &c. that was hee in the Throne. In the firſt viſion, one like the appearance of the Sonne of man was in the Throne, and becauſe no ſuch appearance is here, its conceived to be Jehovah.
Obſer. 1.The Lord is King, and hath Kingly power, he hath a throne: and Iſa. 66.1. Heaven is my Throne. And hee ſitteth King for ever, Pſal. 29.10.
He hath a double Throne,
1. A throne of juſtice, Pſal. 9.7. Hee hath prepared his throne for judgement, and this throne is terrible, Dan. 7.9, 10. It's like a fiery flame, and ſends out a fiery ſtream to ſcorch and conſume delinquents. The law is cal'd a fiery law, Deut. 33.2. and the breath of him ſits in this throne; its fire, and kindles upon thoſe appeare before it unquencheablie.
2. A throne of mercy and grace, Heb. 4.16. no ſinners dye before this throne, they may come boldly to it, and finde, yea, obtaine mercy and grace to help in time of need. Jeruſalem was at the throne of juſtice, and coals of fire were giving out to burn her to aſhes.
2. His throne is the chiefeſt of thrones, its in the Firmament, Pſal. 11.4. The Lords throne is in heaven, its above all thrones, he hath Angels, men, and D…vils under his command; the Cherubims heads were under the firmament whereon his throne was, thoſe immortall and glorious ſpirits, He is King of nations, Jer. 10.7. Of all the earth, Pſal. 47.7. A great King above all gods, Pſalm. 95.3. They have their expanſums over their heads, of ſome rich ſtuffe, which ſhewes their ſubjection to ſome other; but its otherwiſe with God, he is above the expanſum. Hee is the bleſſed and only potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15.
3. The Lord who hath ſo glorious a throne, is much more glorious himſelfe; his throne is ſaphirine, very beautiful, like the colour of the heavens. If an earthly throne be a throne of glory, as Hannah ſtiles it, 1 Sam. 2.8. what is this viſionall throne, a more perfect pattern of the throne of his glory; Surely, if ſuch thrones be glorious, he is in them exceeds in glory; the glory of heavenly things is farre beyond the glory of terrene things, and the glory of God is infinitely beyond them both, he is not only glorious, and that in holineſſe, Exod. 15.11. In name, Deut. 28.5.8. Iſa. 33.21. In majeſtie, Pſal. 145.12. But hee is glory it ſelfe: and therefore Acts 7.1, is cal'd the God of glory, Pſal. 24.7. The King of glory, Epheſ. 1.17. The father of glory, he that creates, begets, diſpoſeth of glory, muſt needs be glory it ſelfe, and not only glory, but excellent glory, 2 Pet. 1.17.
4. Note what ſtones God takes pleaſure in, not any ſtones, but in precious ones, ſuch as Saphirs are, Exod. 24.10. Ʋnder his feete was a paved worke of a ſaphir ſtone. He walks among Saphirs,The Temple was made of ſtones, gliſtering ſtones, all manner of precious ſtones, & marble ſtones in abundance, 1 Chron. 29.2. ſits in a ſapharine throne. Stones which are beautifull, and of a heavenly colour, he affects, of ſuch he makes his throne. Now the Church in Scripture is call'd the throne of God, Jer. 3.17. & Iſa. 54.11, 12, 13. ſpeaking of the Churches of the Goſpel which are the thrones of God and Chriſt, he ſaith, I will lay thy ſtones with faire colours, and thy foundations with ſaphirs: I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleaſant ſtones, and all thy children ſhall be taught of the Lord.
You ſee what ſtones God would have in his Temples, in his Thrones; not ordinary common high way ſtones, 1 Pet. 2.5. As lively ſtones be ye built up a ſpirituall houſe. Here's a houſe, a ſpirituall one to be made, and whereof, of lively ſtones; there muſt be not onelyonly life in them, but livelineſſe, dead and dull ſtones are not ſo fit for that ſervice; ſtones they muſt be, that it may be a ſolid building; lively, that it may be a ſpirituall and uſefull building: and ſaphirine, that it may be a pure and glorious building.
5. Holy and good men are not able to beare Divine excellencies in their own nature, not capable of immediateneſſe to God: here is a Firmament, a Saphir ſtone, a throne, and theſe but in appearance, and then a voyce heard, none ſeene: Had the Lord ſhewed himſelfe as he is, Ezekiel could not have endured it, the glory and majeſtie of God would have confounded him. If God ſhould not regard mans weakneſſe, and muffle up his excellencies ſome way or other, we could have no communion or converſe with God, Moſes himſelfe is not able to behold the glory of
6. Angels and all creatures are in a readineſſe to do the will of God.
God when he is upon judiciary deſignes; the Cherubims were under the Firmament neare to the throne, and if the Lord did but ſpeak the word, preſently they were ready to execute his pleaſure, Pſal. 103.20. They doe his commandment, hearkning to the voyce of his word: As ſoone as the ſound comes to them, they doe it; if he bid them goe and ſtirre up Nebuchadnezzar, and the Babylonian Souldiers to come, they doe it.
7. The Lord is not forward to the execution of judgment, here is the Lord ſitting in judgement, but yet they were not deſtroyed: The Prophet hath viſion after viſion, eates a roll full of lamentations, mourning and woe, ſits 7. dayes at Telabib, then is carried into the Plain, bound, dumb, muſt pourtray Jeruſalem upon a tyle, lay ſiege to it, lye upon his ſide 390. dayes, then take a razor, ſhave his head, beard, burn, ſmite, ſcatter, bind up a third part of the haire. After, hath a type of a chain, then is led by the Spirit to ſee Jeruſalems ſinnes: After this, ſees the ſixe ſlaughter-like men ſent out to deſtroy, and here the Lord is ſitting in his throne, and giving out judgement ſtill againſt Jeruſalem, and all this time nothing is done.
VESS. 2.
And he ſpake unto the man cloathed with linnen, and ſaid, goe in between the wheeles, even under the Cherub, and fill thy hand with coals of fire from between the Cherubims, and ſcatter them over the City: And hee went in my ſight.
IN this verſe you have;
1. The ſpeaker, He; that is the Lord, Jehovah who was in the Throne, ſome make it Chriſt.
2. The party ſpoken to, The man cloathed with linnen, and who this was, you heard opened in Chap. 9. verſ. 2. namely Chriſt, who in regard of his offices is the ſervant of his father, Iſa. 44.1. Behold my ſervant whom I uphold. Hee had done ſervice in marking the mourners, and now was to doe it another way.
3. The thing ſpoken or Commanded.
1. Goe in betweene the wheeles, even under the Cherub.
The wheels have been largely opened in the firſt Chapter, the world and motions of it are ſet out thereby. There were foure wheels by each Cherub; one as appears by verſ. 9. Some take it thus: Conceive the form of a waggon in the mids, on each ſide two wheels, the Cherubims riding in it, or carrying of it, two in the former part, two in the hinder, the Arke in the midſt of it, the foot-ſtoole of Divine Majeſtie, and before this the Altar where the fire was: and you may apprehend how the man was to goe between the wheels, under the Cherub; that is, per enallagen numeri, under the Cherubims, and ſo to reach up his hand to the Altar, and take coales. This way its eaſily comprehended; but if wee come up cloſe to the examination of the wheels, we ſhall finde they were not at ſuch a diſtance as here is made; but one in another, per angulos rectos, verſ. 10. a wheel ſeem'd to be in the midſt of a wheel, and how the man cloathed with linnen went between them I cannot expreſſe; but that hee did the Text affirmes, and notes Chriſts intereſt in the wheels and Angels.
2. Fill thy hand with coales of fire from between the Cherubims.
The altar was near the oracle before the Cherubims, 1 King. 6.22.The fire was between the Cherubims, and the Cherubims above, between the wheels, and the man muſt come between both to fill his hand with coals of fire.
There was fire you know in the Temple on the Altar, and it never went out, Levit. 6.13. the fire ſhall ever be burning upon the Altar, it ſhall never goe out. The Jewes ſay of this fire that it was that Angels ladder to goe up to heaven by, Ezek. 9.2. The 6. man, 6. Angels ſtood by the brazen Altar, and Judg. 13.20. The Angell appeared to Manoah and his wife, aſcended in the flame of the Altar: Whether it was a ladder for Angels may be queſtioned: but certainly it was a ladder to carry up their Incenſe and ſacrifices unto God,Ignis altaris erat quaſi anima populi. It might repreſent the Altar-fire, of which its probable the Caldeans took and fired the Temple, if not the Citie. foreign whereby God was propitious unto them, and ſo was ignis reconciliatorius; but this fire here is mentioned in oppoſition to ſuch an effect, and was ignis exitialis, a deſtructive fire, like that went out from the Lord, and deſtroyed Nadab and Abihu. It ſets out Gods wrath, which is frequently in Scripture expreſſed by fire.
Fill thy hand.
Hee muſt not take a coale or two, but his hand full: neither one hand, but both; for the word is in the duall number, and notes the hollow of the hands, the moſt capacious parts, thoſe he muſt fill.
3. And ſcatter them over the City.
He muſt take his hands full of coales: and what then? not keep them in his hands, but ſcatter them; not upon a houſe or two, one ſtreet or two, but over the whole City: Gods intentions was to deſtroy the City by fire;foreign and here its repreſented to Ezekiel: by coales, and thoſe ſcattered over the City, the Hebrew is emphaticall.
This part of the viſion, with that in Ezek. 9.4.15. where Chriſt is brought in marking the mourners, and here ſcatering the coals of fire over Jeruſalem, ſeems to repreſent the double comming of Chriſt:
1. That comming of his in mercy, when he tooke our nature upon him, and ſought out that was loſt, heal'd the broken hearted, preached deliverance to the Captives, ſet them at liberty were bruiſed, and refreſhed thoſe were weary and heavy laden.
2. His comming in judgement, which will be in flames of fire to take vengeance on them that know not God; then Chriſt will come with both his hands full of fire,2 Pet. 3.10.12. and ſcatter thoſe coales all the world over, and ſet it on fire, and ſentence the reprobate to eternall fire.
God looks upon, and after the things of the world,Obſer. 1. the ways of men, what ever the thoughts of men are concerning him. In Chap. 9. verſ. 9. They ſaid the Lord had forſaken the earth, the Lord ſees not; but here you may ſee he ſaw the wheels, all the motions of things in the world, and eſpecially at Jeruſalem, where they thought themſelves ſecure, the Lord ſaw into their hearts, knew their thoughts, and heard their atheiſticall ſpeeches.
2. Chriſt receives authority and commiſſion from the Father, for what he doth. He in the Throne ſaid to the man cloathed, goe. John 5.19. The Sonne can doe nothing of himſelfe. And v. 22. The Father hath committed all judgement to the Son. Hee hath the keyes of hell and death in his hand, Rev. 1.18. and they were put into his hand, Matth. 28.18. All power in heaven and earth is given unto me.
3. The Cherubims or Angels have power over the wheels, they move not of themſelves, they are under the Cherubims, under their command, at their diſpoſing. Angels have great intereſt in the affairs of the world; there are ſcarce any naturall motions, but they have influence into them, winds, tempeſts, thunders, earth-quakes, plagues, famines: ſo for other wheels in Kingdomes and Churches, which have voluntary motions, as wars, tumults, diviſions, changes, &c. theſe be not accidentall, caſuall, but have ſuperior agents.
4. The Lord doth uſe the Miniſtery of Angels in the execution of his judgements, eſpecially his fiery judgements: The fire was between the Cherubims, God had given them charge of the fire, and they were to kindle a fire in Jeruſalem. You heard in Chap. 9. of the 6. Angels that had their ſlaughter-weapons, and were ſent out of God to deſtroy utterly, man, woman, maid, and child, they are ready to execute his judgements, they are flames of fire, Heb. 2.7. and its ſuitable to them to be employed in fiery judgements.
5. The Lord Chriſt hath power over the Angels and all inferiour creatures, the Cherubims are over the wheels, and Chriſt is over them and the wheels too; he goes in between the wheels, and takes fire that is between the Cherubims. Let ſervices of what nature ſoever be in the hands of the creatures, men or Angels, Chriſt can ſtep in and do what the Father hath appointed, over-rule the motions of the higheſt and loweſt wheels, of the nobleſt or meaneſt creatures.
6. Chriſt hath variety of diſpenſations, hee is a diſpenſer of judgment as well as mercy, he diſpenſeth the favours of the Father, and the wrath of the Father. In Chap. 9. he marks the mourners, and here he ſcatters coals of fire: He repreſents ſeverall perſons; ſometimes the ſame man hath ſate in Parliament, hath been a Warriour in the fields, a Father in the family, and acted anſwerably. A Steward provides for thoſe in the family, and puniſheth thoſe are Delinquents in it. So Chriſt is ſometimes upon the Throne, doing acts of mercy, ſometimes acts of juſtice, and ſometimes he is off the Throne, & acts as a ſervant.
7. When the Lord is wrath with a people, and intends judgments, he turns thoſe creatures have been very comfortable and uſefull unto them, to a terrour unto them: Fire, what a neceſſary, what a refreſhing creature is it? and now fire muſt be taken to fire their City, to burn down all, that through the help of fire was built; they had abuſed fire to maintain their gluttony, for fulneſſe of bread was one of their ſins, they burnt Incenſe to Idiot, and abuſed the Altar fire, which had been the greateſt refreſhing to their ſoules; their ſacrifices were by fire, and were conſumed by fire, they had acceptance with God, attonement was made, and now even this fire kindled upon them.
8. Terrible judgements are in the hand of Chriſt, and come out from him: Fill thy hand with coales, and ſcatter them over the City. This is ſpoken humanitus, not that Chriſt tooke coals, but hee hath that is analogous unto coales, fiery vertue, creative power of any dreadfull judgements. When Chriſt ſaid to the man had not on the wedding garment, friend, how, &c. take him, bind him hand and foote, caſt him into utter darkeneſſe, this was dreadfull. In Chap. 1.27. and Chap. 8.2. Chriſt appeared like a man of fire. And Rev. 1.14, 15. Chriſts eyes and feete were like unto fire; in the two firſt places hee was in a way of judgement againſt Jeruſalem, in the laſt, againſt the Churches, & had fiery judgements in his hand. They are in his power to produce, to encreaſe, to order and moderate; he can make a judgement terrible and fiery, continue it as long as he pleaſes. He hath fire in his hand, and can ſcatter it when and where he pleaſes; hee ſcattered it upon Jeruſalem here, upon it afterward when Titus beſieged it; he ſcattered fire upon the Jewes, which conſumes and waſts them to this day; he ſcattered fire upon the 7. Churches, which diſſolv'd them: and hath he not ſcattered coales of contention and warre among us, which burn and conſume us daily, and threaten the foundations of Church and State? We may think its this man and that man that throws the coals, but its Chriſt doth it, Luke 12.49. I am come to ſend fire on the earth. That fire comes out from a bramble, Judg. 9.15. is not ſo much: but that fire ſhould come out from the vine, from Chriſt, this is ſtrange.And Mat. 10.34. Thinke not that I am come to ſend piece on earth, I came not to ſend peace, but a ſword; for I am come to ſet a man at variance againſt his father, and the daughter againſt her mother, and the daughter in law againſt her mother in law, and a mans foes ſhall be they of his owne houſehold. The coales are ſcattered, the fire is kindled, and who can put it out; its Chriſt hath power over fire, you muſt ſue earneſtly to him to quench the violence of that fire burnes amongſt us.
9. None can deſtroy or fire a City, unleſſe God give command and commiſſion for it; goe, take coales, and ſcatter them upon the City: The Chaldeans could never have burnt Jeruſalem, if the Lord had not bid them. Hence ſaith the Prophet, evill came downe from the Lord unto the gate of Jeruſalem, Mich. 1.12. It's an evill that Jeruſalem ſhall be burnt; but this evill was determin'd in heaven, a commiſſion for it came from thence, and it's the Lord ſends the fire to the gates thereof. Till God give out the word, it cannot be done, how ſinfull ſoever Cities be: Jeruſalem was full of pride, gluttony, oppreſſion, blood, atheiſme, idolatry, &c. yet none could fire it, till God ſaid, ſcatter coales upon the Citie: and when he ſaith ſo, nothing can priviledge a Citie from burning. Jeruſalem was the Citie he had choſen, 2 Kings 23.27. There was the Temple, and all the chiefe worſhip, 1 Kings 8. So famous was it for viſion, that it was cal'd the valley of viſion, Iſa. 22.1. The City of ſolempnities, Iſa. 33.20. The Citie of God, Pſalm 46.4. And the Inhabitants of this City were Abrahams ſeede, Mat. 3.9. Gods firſt-borne, Exod. 4.22. & Rom. 9.4, 5. You have 8. priviledges of theirs ſet downe together; the adoption, the glory, the covenant, the law, the ſervice, the promiſes, the fathers, and diſcent of Chriſt were all theirs. Yet notwithſtanding the City was ſuch, and Inhabitants ſo priviledged, yet God would have Jeruſalem burnt, he deſtroyes the people, and their chiefe glory with them: Let no Cities ſtand upon their priviledges after Jeruſalem. Rome thinks ſhee hath much to glory in; but Rev. 18.8. Shee ſhall be utterly burnt with fire, and Kings who have ſerved her, ſhall ſee and bewail the ſmoake of her burning, v. 9. The coals may be now ſcattering in Italie, which may burn Rome and its ſure, and ſo comfort to us, ſhee ſhall be burnt, let us repent, elſe we may periſh, Luke 13.3.
10. Chriſt is obedient to the commands of his Father, even in execution of ſevere judgements. When the Lord bade him ſeale the mourners, he did it, and now he bade him take and ſcatter coales over the City, he went about it; he did not diſpute, delay, but immediately did what his Father commanded. This ſhould beget in us ſuch a tractableneſſe and conformity to Chriſt, that what-ever our heavenly Father counſels or commands us, we ſhould preſently hearken thereunto, and yeeld obedience.
11. God makes known to his Prophets what he will doe; all was ſaid and done in Ezekiels preſence, he was privy to, and witneſſe of all. Its a great honour to be neare, to ſee and heare the tranſactions of God and Chriſt: Such honour had our Prophet, other Prophets; and ſuch honour have many of the Saints.
VERS. 3.
Now the Cherubims ſtood on the right ſide of the houſe where the man went in, and the cloud filled the inner Court.
BEfore the accompliſhment of what was commanded, ſome circumſtantiall things are premiſed, Chriſt being to goe in between the wheels, and to take coales.
1. The Cherubims ſtood.
2. A cloud fil'd the inner Court.
1. The Cherubims ſtood,
When Chriſt, the man cloathed with linnen, came upon that great ſervice of his Father, the Angels ſtood cither to receive commands from him, being ſupream, and over them, or to adore him being come into the Temple, both which are teſtimonies of Divine Majeſtie.
On the right ſide of the houſe.
Which ſide this was is doubtfull, ſome make it the North ſide, and ſo to note the Babylonians comming from the Northern parts to burn and deſtroy all. Others make it the South ſide; but when they came in at the eaſtern gate or doore, the South was on their left hand, and North on their right. Wee have a place of Scripture will help us in this ſtreight, 1 Kings 7.39.2 Chron. 4.10. Hee ſet the ſea on the right ſide of the Eaſt end over againſt the South. He put five baſes on the right ſide of the houſe, and five on the left ſide of the houſe, and he ſet the ſea on the right ſide of the houſe Eaſt-ward, over againſt the South. Hence it appears that the North part was the right ſide: Therefore they are out, that make the North part the left ſide, and ſay the Cherubims ſtood not there, becauſe that ſide was defiled with Idols. The whole houſe was polluted where ever they ſtood, and on the right ſide they did ſtand, which might intimate the Lord of the Temple was there, and if any ſide were more honourable then other, he ought to have it.
The cloud fill'd the inner Court.
God hath often appeared in a cloud, he went before the Iſraelites in a cloud, Exo. 13.21. He gave the law in a cloud, Exe. 19.16. Deut. 4.12. Chriſt was transfigured in a cloud, Math. 17. and clouds have been ſymbols of divine preſence, as Exod. 40.34. A cloud covered the tent of the congregation, and the glory of the Lord filled the Tabernacle. By this cloud God tooke poſſeſſion of the Tabernacle, manifeſted his good pleaſure towards them, in his intention to dwell among them: So Numb. 9.15. and 1 K. 8.10.12. By a cloud, God manifeſted his gracious preſence: That here was the preſence of Chriſt, is not doubted, but whether the gracious preſene was queſtioned. Chriſt came to take fire, and ſcatter over the City, and the cloud here is rather a teſtimony of his diſpleaſure and departure from the Temple, then of his favour and purpoſe graciouſly to be with them. The Scripture ſignifies Gods angry preſence by a cloud or ſmoak, for they in Scripture language are one, Ezek. 8.11. A thicke cloud of Incenſe went up, Iſa. 6.4. When God manifeſted his preſence, the houſe was filled with ſmoake; but this preſence of God was to ſend out Iſaiah a meſſenger of death unto them, Revel. 15.8. The Temple was fill'd with ſmoake from the glory of God, and from his power, and no man was able to enter into the Temple, till the 7. plagues of the 7. Angels were fulfilled. There was wrath going out from the Temple, and now Chriſt appeared here, the inward court, the Prieſts court was fil'd with a cloud, intimating Divine Majeſtie, the Lords departure and darkneſſe following thereupon.
Obſer. 1.Heavenly creatures attend upon Chriſt: The Cherubims ſtood, & tender'd their ſervice, they acknowledge and adore his Majeſtie, and expect his will, his commands. No creatures are too great, too good, or glorious, to wait upon Chriſt in any miniſtrations of his, Heb. 1.6. Angels, and all of them wait upon and worſhip him, and are ſent forth at his pleaſure to Miniſter to whom he pleaſes, v. 4.
2. The Angels are deſirous to know the things of God and Chriſt in the Church; they ſtood, but where? in the houſe of God, in the Temple: They are knowing creatures, but they know not all things, there be myſteries in the ways of Chriſt, that they deſire to look into, 1 Pet. 1.12. and Paul tels us there is wiſedome made known by the Church to Principalities and powers in heavenly places, Eph. 3.10.
3. The Lord manifeſts his pleaſure by ſignes and actions, as well as by ſpeech. They ſtood on the right ſide of the houſe: that ſide was North-ward towards Babylon, and this ſignified that thence ſhould come their deſtruction; they had ſeated the Image of jealouſie there, which provoked God to jealouſie, and he ſtirred up the Babylonians to come out of the North and lay them waſt.
4. Chirſt he is Lord of the Temple, He went in, and then the Cherubims ſtood, then the Court was fill'd with a cloud, which notes a glorious Majeſty and royall preſence, 2 Chron. 5.13, 14. The houſe was fill'd with a cloud, ſo that the Prieſts could not ſtand to Miniſter by reaſon of the cloud, for the glory of the Lord had fill'd the houſe. It's Chriſt who hath all to doe in the Temple, when he in the dayes of his fleſh came into it, he thruſt out all corrupters and corruptions, he walks in the midſt of the 7. golden Candleſticks.
5. When Chriſt is in the Temple, doing the will of his Father, any part of his office, then doth his glory appear; now he went into the Temple about judiciary ſervice, and it was fill'd with a cloud, which ſets out the Majeſtie and glory of Chriſt. When he preached in the Temple or Synagogues, his glory appeared; Never man ſpake like this man, all his Miniſtrations were beautifull and glorious, John 1.14. We beheld his glory, his glory appeared in all his works.
6. Divine glory is uſually hidden up in cloudy darkeneſſe: when Chriſt came into the Temple, here was a glorious Majeſty, but a cloud preſently fill'd the Court, covered up the glory. When God came into the Temple in Solomons dayes, a cloud fil'd and covered all: So Numb. 16.42. A cloud covered the Tabernacle, and the glory of the LORD appeared in the cloud.
VERS. 4.
Then the glory of the Lord went up from the Cherub, and ſtood over the threſhold of the houſe, and the houſe was fill'd with the cloud, & the Court was full of the brightneſſe of the Lords glory.
THis verſe mentions the firſt removall of glory, where we have,
1. Whence the removall was, from the Cherub.
2. Whether it was, to the threſhold, it ſtood over, &c.
3. The events thereupon, and they are
1. The filling of the houſe with a cloud.
2. The Court with glory.
3. The ſound of the Cherubims wings, which is in the next verſe.
God had his Temple at Jeruſalem, in the moſt holy place of it was the Arke, and the Cherubims covering it; betweene theſe God was ſaid to dwell or ſit, becauſe he gave out anſwers thence in difficult caſes, and there he would be worſhipped. The Jewes grew proud of Gods preſence, and becauſe they did not glorifie him as God, but ſet up Idols, and provoked him many wayes, therefore the Lord reſolved to leave them and ruine them, and that is the ſcope of the viſion here.
The glory of the Lord.
This was Chriſt ſay Expoſitors, who was in his glorious apparition, and now in the Temple, but going out of it. He had once before done thus, gone off from the Cherub to the threſhold, Chap. 9.3. but was return'd again, and here the ſecond time doth it, he was now in a judiciary way, and would leave the Temple, if they did not preſently prevent it by repentance.
Chriſt ſtanding thus upon the threſhold, and being upon termes of departure, behinde him was the cloud that fill'd the houſe, there was darkneſſe: but before the Lord Chriſt was light and brightneſſe, the Court which he ſtood looking into was full of brightneſſe of the Lords glory: The glory was now gone out of the Sanctuary into the Court.
Obſervations ſuitable to this verſe ſee upon Ezek. 9.3. yet take here theſe following.
When God is about to viſit his Church with ſome ſharp judgments, he gives out ſome evident ſigns and tokens thereof.Obſer. 1. Hee was now bringing in a ſad judgement upon the Jewes, and their glory goes up from the Cherub to the threſhold, which ſhewed God was about ſome great change. God teſtified by the Arke which Noah made, that he was about ſome great judgement, and alteration of things in the State.
2. Again note, that Chriſt with the ſigns of his preſence is the glory of the Temple; where Chriſt is, there is glory, Hagg. 2.9. The glory of this latter houſe ſhall be greater then of the former: How was that? when as, v. 3. the glory of the latter Temple in compariſon of the former was as nothing, Chriſt ſhould perſonally come into it, teach in it; this was more then all typicall or viſionall glory, and externall beauty the other had. Where Chriſt is, there is glory, and where his ordinances are, there is glory.
3. When Chriſt leaves the Temple, nothing but darkneſſe remaines; when he was upon the threſhold, there was a cloud behind him; when he goes out of the Church, glory, light, truth goe, but night, darkneſſe come in, Iſa. 6.4. that hee calls here a cloud, there hee calls ſmoake: and when God leaves the Church, then ſmoak and little elſe is to be found in it; ſmoak of ignorance, ſmoak of errours, ſmoak of diviſions, ſmoaky and falſe worſhip, & quickly after, ſmoaking judgements. The Churches of Aſia, when Chriſt left walking among them, darkneſſe over-ſpread them, and ſmoaky judgements conſum'd them.
4. The way Chriſt goeth, is glory or glorious; he goeth out of the Temple, and now before his face as he ſtands upon the threſhold in the Court is brightneſſe of glory; his glory goeth with him, before him; he leaves darkneſſe behind him, but hath brightneſſe before him. His departure from his people is glorious, his ways and works of judgement are glorious.
VERS. 5.
And the ſound of the Cherubims wings was heard, even to the utter Court, as the voyce of the Almighty God when hee ſpeaketh.
HHre is the 3d event upon the Lords comming to the threſhold, and haſtning to give judgement againſt this City, the Angels doe rejoyce at it, and applaud the act of Chriſt, which the ſound of their wings imports: of this verſe was ſpoken Chap. 1.24.
This ſound of their wings is deſcribed 2. wayes,
1. From the extent, It was heard even to the utter Court, which was a great diſtance.
2. From the reſemblance of it to the Lords voyce, as the voyce of the Almighty God when he ſpeaketh; that is, like a mighty voyce, even the voyce of thunder.
Obſer. 1.The Angels doe applaud the righteous judgements of God, and Chriſt againſt ſinfull Cities, Churches, States, or perſons.
Here Chriſt was leaving the Temple, the City, this people, and ready to ſcatter fire among them, & the Angels made a joyfull ſound at it. The Temple, the inward and outward Court rang of it; their voyce (which is meant by the ſound of their wings) was a mighty voyce like thunder, it's muſique to them that God hath the glory of his judgements aſwell as of his mercies; that obſtinate ſinners be deſtroyed, aſwell as mourners be marked. The Angell was glad when Babylon was fallen, & Gods judgments executed upon her, Rev. 18.2. He cryed mightily with a ſtrong voyce, Babylon the great is fallen, is fallen.
VERS. 6, 7.
And it came to paſſe, that when he had commanded the man cloathed with linnen, ſaying, Take fire from between the wheeles, from betweene the Cherubims, then hee went in and ſtood beſide the wheeles.
And one Cherub ſtretched forth his hands from between the Cherubims, and tooke thereof, and put it into the hands of him that was cloathed with linnen, who took it, and went out.
IN the ſixth verſe is a repetition of what was ſaid in the 2d verſe, there God ſpake to the man cloathed with linnen, here hee commanded the man, &c. there it's goe in between the wheels, and fill thy hands with coales of fire from betweene the Cherubims: and here it's take fire from between the wheels, from between the Cherubims. Then the obedience of the man cloathed with linnen is ſet down, he went: ſo here, he went in. Only there is this addition, and ſtood beſide the wheeles.
This repetition of the ſame matter argues not backwardneſſe in Chriſt to doe the commands of his Father, but ſets out the earneſt intention of God to have this fiery judgement accompliſhed; now he would not have it delayed, but haſtned.
Stood beſide the wheeles.
I finde not any Interpreter to touch at all upon this Chriſts ſtanding beſide the wheels, and yet ſurely there was ſomething in it. The Lord had bid him goe in between the wheels, and take fire from between them; but Chriſt ſtood beſide them, hee did not neglect or croſſe any thing his Father commanded; he was between the wheels, when he ſtood beſide them, or neare them, juxta rotam this might be.foreign
1. To acquaint the Cherubims with the command the Father had given him, they were at ſome diſtance from him ſate in the throne, and from the man cloathed in linnen, its ſaid he went.
2. To try their ſpirits, how they affected this judgement.
3. To conſider the mutability and uncertainty of all things.
Obſer. 1.Chriſt being in the form of man is under the command of his Father; he commanded the man cloathed with linnen. Hence he cals him his ſervant, Mat. 12.18. Behold my ſervant whom I have choſen; he was the moſt able, diligent, and faithfull ſervant that ever God or man had, therefore the Lord ſaith of him, my beloved, in whom my ſoule is well pleaſed. God was not only contented with Chriſt, and what hee did; but ſatisfied, well pleaſed; he being under his commands, perform'd them fully. John 12.49. ſaith Chriſt of his Father, He gave mee commandement what I ſhould ſay: and John 14.31. As the Father gave mee commandement, even ſo I doe: and Chap. 15.10. I have kept my Fathers commandements. If Chriſt, when he appeared in the form of man, and when he was man, were under the commands of God; let not us think much to be under his commands.
2. That judgements are in Gods power, and at his diſpoſe, he ſaith, goe, take fire. It's the Lord that creates the fire, keepes, and gives it out, when, by whom, and where he pleaſeth; he had fire in ſtore, he bids the man cloathed with linnen take of it, and ſcatter it over the City. No judgements but are at the Lords command, Jer. 25.29. I will call for a ſword upon all the inhabitants of the earth. It's at Gods call, and only his call doth it, if he ſay the word, there ſhall be warres in all kingdomes: He brings diſeaſes and plagues upon people when hee will, Deut. 28.10. he ſends enemies to tread down his people like mire in the ſtreets, Iſa. 10.6. He ſtirs up the ſcourge when it comes, verſ. 26. He throws down, Mal. 1.4. he powrs out wrath like water, Hoſ. 5.10. he kindles fire to burn the greene and dry tree; yea, ſuch fire as none can quench, Ezek. 20.47. All judgements leſſer or greater are at his command, and therefore hee takes it to himſelfe, Iſa. 45.7. I forme the light, and create darkeneſſe: I make peace, and create evill, I the Lord doe all theſe things. Let us feare, and not provoke this God, who can command fire to burn Cities at his pleaſure.
3. Chriſt proceeds in execution of his Fathers will conſiderately; he ſtood by the wheels, informes the Angels, tryes their ſpirits, and obſerves the motions of all things, and ſees what equity there is to take fire and throw upon the City.
VERS. 7.
And one Cherub ſtretched forth his hand from betweene the Cherubims, &c.
THis verſe preſents to us the way how the fire was conveyed to Chriſt. He being come to the ſide of the wheels, one of the Cherubims ſtretcheth out his hand, takes fire, and puts it into the hand of Chriſt, the man cloathed with linnen.
Angels have no hands, they are ſpirits without humane parts; viſionally they had hands, they appeared ſo to the Prophet.
The fire they took of we muſt a little enquire into; if we will referre it to materiall fire, it was that of the Altar, of which I ſpake before, verſ. 2. But we may underſtand by fire that active vertue and power is in the Angels; they are glorious creatures, likened to flames of fire, Heb. 1.7. and the taking fire here, and putting it into the hands of Chriſt, is their yeilding up their ſtrength, power, and activity to further the deſigne, and doe the will of Chriſt, in executing of the judgements intended. Fire hath light, heat, and activity in it, and the Angels have much knowledge, zeale, and active vertue in them, all which they tender to Chriſt.
Who tooke it and went out.
Here is no mention made what the man cloathed with linnen did with this fire, viz. their reſignation of them, and their active vertue to be at his diſpoſe.
Some thinke that Chriſt preſently executed the command of his Father, though it be not ſpecified. In the 2d verſ. he was bid to ſcatter the coales over the Citie, and now it was needleſſe to re-mention it.
Others are of judgment, to whom I conſent, that Chriſt did not preſently ſet fire on Jeruſalem, or employ the Angels to the deſtruction of it, and the reaſon given is this, and hath weight in it. Our Prophet was now in a viſion at Jeruſalem, and as hee had had many things offered to his ſight, ſo many things were yet offering, and to be offered to his view; all which had beene diſturbed and prevented if there had been preſent execution of the command; he could not have ſeen what follows here in the viſion, nor that in the next Chapter: Further I conceive ſometime was allotted between the command and execution for repentance.Obſer. 1.
Angels watch, and take opportunites to ſerve Chriſt; he comes unto them to take fire, and preſently one of them takes the fire and puts it in his hand, being glad of ſuch an opportunity to doe him ſervice. Angels are vigilant creatures, and wait for opportunities, and when they come they will not loſe them, Pſal. 103.20. They hearken to the voyce of his word, they neither ſlumber nor ſleep, but hearken conſtantly what the Lord will ſay, what opportunity there will be for action: ſo in Ezek. 1.11. they are deſcribed with their wings ſtretched upward, manifeſting their watchfulneſſe and readineſſe for ſervice. When Chriſt was born, a multitude of them appeared and celebrated his nativity, Luke 2.13. When Chriſt was taken by Judas and his traine, Peter drew his ſword in his Maſters defence; but what ſaith Chriſt, put up thy ſword, it's not a time now to fight, but to ſuffer; thinkeſt thou that I cannot now pray to my Father, & he ſhall preſently give me more then 12. legions of Angels? It's not a time now to pray for helpe, I muſt dye, & Scripture muſt be fulfilled; but if I would, my Father would bid the Angels to aid me, and they preſently would come, whole legions of them, yea all the Angels in heaven. Let us learne of Angels, watch opportunities, and take them. There be nicks of time wherein to doe the works of Chriſt, Eccleſ. 3.1. To every thing there is a ſeaſon, and a time to every purpoſe under the heaven. It's wiſdome to obſerve thoſe ſeaſons and times, Rom. 12.11. foreign.
2. Angels doe honour the Lord Chriſt exceedingly, to their utmoſt; they reſigne up themſelves and all they have to the will and command of Chriſt; their wings, hands, feet, faces, their natures, their knowledge, zeale, active vertue ſhall be all for Chriſt. One tooke fire and put into his hand. This is great honour to Chriſt when any creature gives up what it is, what it hath, and what it can doe unto him fully. More cannot be required or expected by any ſuperior and divine power, more cannot be performed by any creature: They are Angelicall, who can reſign up all into the hand of Chriſt. Let us learn this duty: The Scribe, Matth. 8.19. ſaid well, Maſter I will follow thee whitherſoever thou goeſt: I will trace thy ſteps, learn thy doctrine, doe thy will, be at thy diſpoſe: And Iſa. Chap. 6.8. Here am I, ſend me Lord, I give up my ſelfe unto thee; all the fire in mee, all my knowledge, zeale, active vertue are at thy diſpoſe: So Paul, Acts 9.6. Lord, what wilt thou have me to doe? I have been againſt thee, I will now be for thee, I give up my ſelfe to thee wholly. If Angels did it, whoſe nature Chriſt tooke not, for whom he dyed not; how much more ſhould we doe it, whoſe nature he took, for whom he did and ſuffered all.
3. Things done ſeaſonably are acceptable to Chriſt, the Angel obſerv'd Chriſt comming for fire to demand their ſervice, and he takes fire and puts into Chriſts hand, and Chriſt tooke it; which notes his acceptance. He neither reprov'd nor rejected the Angel or his ſervice, but was well pleaſed, the putting fire into his hand was ſeaſonable, and ſo acceptable: There be ſeaſons, which if taken, ſweeten actions, and open the doore for their better entertainment, Prov. 25.11. A word fitly ſpoken is like apples of gold in pictures of ſilver. The Heb. is, a word ſpoken upon its wheels. Fit times and ſeaſons are wheels to carry words with great advantage: and ſo for actions; when things are done in the due time, they are beautifull, acceptable; when God gives raine to a Land in ſeaſon, how acceptable is it; when a tree bears fruit in its ſeaſon, its gratefull: So when Angels or men do things ſeaſonably, its pleaſing to the Lord Chriſt: there be idonea tempora, which if we miſſe, actions are unlovely, and miſſe of their aimes, Pſal. 32.6. For this ſhall every one that is godly, pray unto thee in a time when thou maiſt be found. There be times, if we have the wiſdome to diſcern them, when prayer will be ſeaſonable, acceptable, effectuall.
VERS. 8.
And there appeared in the Cherubims the forme of a mans hand under their wings.
OUr Prophet having ſeene the Cherub ſtretch out a hand, take fire, and put it into the hand of the man cloathed with linnen, here hee deſcribes what kind of hand it was, and where it was; For the kind, it was a mans hand, there appeared the form of a mans hand; for the place, it was under their wing. I have ſpoken hereof, Chap. 1.8.
There is mention of hands, here of a hand; not that they had only one hand, but under every wing was a hand; they had wings, and under them he ſaw the form of a hand.
Their wings ſet out not only their ſwiftneſſe in motion, but alſo their divine inſtinct and ſecret guidance of God, which carries them as wings this or that way, to this or that action, and hand imports both vigour to act, and action: active vertue, and the activity it ſelfe.
Oeſerv. 1.Angels are furniſhed with abilities, and are fitted for employments, they have hands and wings; what ever the Lord calls them to doe, they want not ought tending to the accompliſhment thereof: If ſpeed be required, they have wings to flye: If work be to be done, they have hands, and can doe much in a little time.
2. They doe not things raſhly, but adviſedly, judiciouſly, they have the hands of a man; mens hands are ordered by judgment in their operations, and ſo are Angels; they doe all things wiſely, underſtandingly, they obſerve the beſt ſeaſons, and all circumſtances which may adde beauty and advantage to their actions; and therefore verſ. 12. it's ſaid, their hands were full of eyes, they ſee into all the intrinſicals or extrinſicals of any buſineſſe.
3. The works of God are done by hidden and ſecret meanes, by ways unthought of, by hands under wings. Here a Cherub ſtretches out a hand from under a wing, takes fire, and puts into the hand of Chriſt.
God hath ſecret hands to do his work; somtimes angels hands, ſometime the hand of providence, ſometime the hand of his ſpirit, Angels are inviſible agents, and we have unknown mercies from their hands; an Angel rol'd away the great ſtone from the Sepulchre, & they remove many difficulties out of our way; it was the hand of an Angel that brought the Apoſtles out of priſon, Act. 5.19.12.9. Angels encamp round about them that feare the Lord, Pſal. 34.7. They are inviſible guards, and do inviſible things for us, their hands work when we feel them not: ſo the hand of providence is doing when wee ſlumber, and diſcern it not. Joſeph is ſold into Aegypt, and it was not diſcern'd by the ſellers, or the ſold, what work God was about; the hand of providence was ſecret, but wrought ſtrongly for the raiſing of Joſeph, and ſafety of Jacob, and many thouſands beſides. Mordecai will not bow to Haman; was the hand diſcern'd here which was working Hamans ruine? I believe not; Haman goes on, plots the death of all the Jewes, had almoſt accompliſhed his deſire, but providence acts in an unexpected way, and cuts off this bloody man. A ſecret hand of heaven hath done the great things in all ages, inviſible vertue hath done more then all viſible inſtruments. In our Counſels, Armies, undertakings, had not Gods hand of Providence wrought, we had been ruin'd. Was it not a ſtrange hand of Providence that began the work in Scotland? If ought be done in the work of Reformation amongſt us, is it not the hand of God rather then the hand of man? Iſa. 1.25. I will turne my hand upon them, and purely purge away their droſſe. Math. 8.3. Jeſus put forth his hand, and healed the leper. If our leproſie he healed, or healing, it's by the hand of Chriſt put forth. The ſafety of this Nation is from a ſecret hand, we are held and hid in the hollow and ſhadow of an inviſible hand: So the hand of the Spirit doth ſecret work in Sion. Chriſt by the finger of God, Luk. 11.20. by the ſpirit of God, Mat. 12.28. caſt out Devils. Its this hand that mortifies and kils the luſts, Rom. 8.13. It's this hand which quickens and brings life, Job. 6.63. It's this hand works holineſſe in you, that comforts and ſupplyes you, that guides and ſeales you; its this hand that brings you out of the ways of ſin, errour, death, into the ways of Chriſt, truth, and life, its this hand makes all ordinances effectuall, 2 Cor. 10.4. Our weapons are mighty through God, to the pulling downe of ſtrong holds: Through God, that is, through the ſpirit of God; weapons muſt be in ſome hand or other; theſe were ſpirituall weapons, and in the hand of the Spirit, as well as in the Apoſtles hand, elſe had they not been able to pull down ſtrong holds.
4. When Gods work is done, we ſhould hide up our hands that doe it; the Cherub ſtretched out his hand, took fire, put it into Chriſts hand: and what then? the hand is hid under the wing. Angels are not vain-glorious, they ſeek not themſelves, but the honour of him they ſerve; they ſay not, this have I done, hath my hand wrought; they hold not forth their hand for mortals to admire or adore; but rejoyce the work is done, and hide up their hands. This is a good preſident for us who are apt to be puft up with what we doe, and to expoſe not onelyonly the work, but the hand alſo too much to view. If actions be done, and others reap the good thereof, without ſelviſh reſpects of ours, it is Angelicall. Paul was of this judgment, and practic'd anſwerably, 1 Cor. 15.10. I laboured more aboundantly then they all, yet not I. See here how he hides up himſelfe, and puts all upon God; Not I, but the grace of God which was with me. It was not Paul, but Gods grace that did all the work: So Iſa. 26.12. Thou haſt wrought all our works in us, we have done nothing, but thou haſt done all.
VERS. 9, 10, 11, 12, 13.
And when I looked, behold, the four wheels by the Cherubims, one wheele by one Cherub, and another wheele by another Cherub: and the appearance of the wheels was as the colour of a berill ſtone.
And as for their appearances, they four had one likeneſſe, as if a wheele had been in the midſt of a wheel.
When they went, they went upon their four ſides; they turned not as they went, but to the place whether the head looked, they followed it, they turned not as they went.
And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had.
As for the wheeles, it was cryed unto them in my hearing, O wheele.
IN theſe verſes, and moſt of the reſt to the end, is a deſcription of the wheels and Cherubims, which repreſent things earthly and heavenly, and both under the command and diſpoſe of Divine Majeſty; take things below in States or Churches, they paſſe not without the interpoſure of Providence; the hand of heaven acts in them; takes things above, they are not abſolute, there is one in the Throne over-rules them.
For the wheels, which are the Principall ſubject of theſe verſes, and note out inferiour things and cauſes unto us; they are,
1. Deſcribed.
2. Explained.
They are deſcribed,
1. From their number, four wheels.
2. By their reference, dependency, or ſcituation, they were by the Cherubims.
3. By a particular and ſpeciall diſtribution of one to another; the 4. wheels were not altogether by the 4. Cherubims, but one wheel by one Cherub, another wheel by another Cherub.
4. From their appearance or likeneſſe, which was as the colour of a berill ſtone, and thoſe foure are in the ninth verſe.
5. From their likeneſſe and coherence among themſelves, they 4. had one likeneſſe, &c. verſ. 9.
6. From their motion, verſ. 11. They went: which is ſet out:
1. From the way they went to thoſe parts, were upon their ſides, into thoſe quarters of the world which were next them, whither the head looked.
2. Their progreſſe; they turn'd not backe, but went on.
7. From their eyeneſſe, verſ. 12. Their whole body, backs, hands, wings, were full of eyes.
2. The explication of the wheels, and that is in the 13. verſe: it was cryed O wheel! O world!
I have ſpoken largely of the wheeles in the firſt chapter, and therefore now ſhall ſay little of them; the moſt will be of thoſe particulars wherein there is difference from what is there ſet downe.
In the firſt Chap. mention is made, 1. of the living creatures, and then of the wheels; Here the wheels are firſt ſet down, and after them the Cherubims or living creatures: Why there is a great inverſion and change made in the viſion, I finde no reaſon given, neither do I conceive any ſatisfactory reaſon can be given, but the will of the Lord, it pleaſed him to repreſent the viſion in that way to the Prophet, and that may ſuffice us. Yet if we may conjecture, the wheels are ſet firſt here, for that changes & motions of 2d cauſes in the world are more obvious unto our eyes, wee obſerve them firſt, and that vertue acts them is more out of ſight.
In the firſt Chap. v. 15. there is one wheel upon the earth by the living creatures; here in the 9. verſ. are 4. wheels by the Cherubims, and the aſſignment of one wheel to one Cherub, which makes this part of the viſion more diſtinct and cleare.
Wheels ſet out all the motions and changes of things here below: and the 4. wheels, all that are in the 4. parts of the world, and a wheel is a fit inſtance to reſemble them by, as hath beene ſhewn; and what ever appears caſuall, accidentall, confus'd and contrary, comes under the notion of the wheel.
That all things in this world have dependencie upon higher cauſes; the wheels conſiſt not of themſelves,Obſer. 1. but are by the Cherubims, they have reference unto, and dependance upon them. The creatures are ſervants, not Maſters or Lords: and how ever things ſeeme to be carried in the world confuſedly, without any reſpect to any ſuperiour cauſes, yet the wheels are regulated, they are by the Cherubims, they have influence into them, and order them.
2. The Lord is methodicall in diſpoſing the things of the world, each one of the Angels hath his wheel; they were not all by one Angell, or all 4. promiſcuouſly by the 4. Cherubims, but the wheels were methodically diſpoſed of, to each Angell one, and ſo they acted methodic…lly, and looked to their wheels in their ſeverall quarters. God hath ſet a wheel by every one of us; ſomething hee hath committed to our care and government, let us look to our wheels.
The 10. verſ. you have in Chap. 1.16. only a little alteration of the words. In the firſt place it's they four had one likeneſſe, and their appearance was as it were a wheel in a wheel; in this place its, As for their appearances, they four had one likeneſſe, as if a wheel had been in the midſt of a wheel.
They were like in figure, in colour, and equall in quantity, as if one had been made by another.
Queſt. But if the wheels prefigure the motions and changes of things in the world as is affirmed, are the motions and events of things alike every where in all quarters of the world?
Anſw. We ſee that otherwiſe; there be warres in one Kingdome, and peace in another; Riches in one City, and poverty in another; the Goſpel leaving one place, and going to another, yet are they alike in that they repreſent.
1. There are changes every where, good and bad, one generation goes, another comes.
2. There are great difficulties, perplexities in all mundane affairs, not only in one place, but in all places.
3. In that they all worke, and further Gods great deſigns in the world, they goe on in one Kingdome as well as another.
4. In that they are all ordered to produce that great end, Gods glory, not any wheel but is productive of it.
As if a wheel had been in the middſt of a wheel; ſome thinke there were in every wheel four ſemi-circles, or halfe wheels, which appeared as a wheel in the midſt of a wheel, but we find no warrant for that; the Text ſpeaks of a wheel in a wheel, it may be tranſverſe, one croſſing and cutting another, it may be comprehenſive, as one Orb in another.
Obſer. 1.That the wheels in all places are alike, they are not the ſame, but they are alike. Such is mans nature, that it's not long contented with it's condition, but thinks that all things move better elſe-where then at home, and hereupon many have made tryall of forreign Nations, remote parts of the world, and found the wheels there like the wheels in their owne Countrey, full of changes and intricacies, ſo they were in Ezekiels dayes, ſo they will be in our dayes: ſo they were in Babylon, in Sion, ſo they are in England, and will be; we ſhould learn to make the beſt of our condition; if the wheels be alike in changes & perplexities, then they are alike in furthering Gods deſigns, and producing Gods glory, and this they may doe as ſtrongly and ſpeedily at home as they doe abroad.
2. Man is not able to judge of Gods works and wayes in his adminiſtration of the world. They are ſo intricate and perplexed, that Ezekiel knew not what to make of them, hee ſaw as it were a wheel in the midſt of a wheel, one wheel intangled in another. The acts of Providence at this day in Churches and States are ſo various and dubious, that created abilities cannot comprehend Gods intentions. It's ſaid, Zach. 14.6. In that day the light ſhall neither be clear nor darke: Men ſhall be puzzled not knowing what to judge: this day is come upon us, can you tell what to judg of the wheels and their motions amongſt us, they are much intangled; we have croſſe motions from without, and from within; is there any great or publique buſineſſe in the Kingdome, but is perplexed, and the iſſue of it uncertain: Our Councels are intangled, our Military affairs at Sea and Land, our City and domeſticks buſineſſes are not without wheels in them.
3. There is a coherence of the 2d cauſes and motions which are from them, they are knit and linked together; our Prophet ſaw a wheel in the midſt of a wheel, one change follows upon another, and there is a concatenation of cauſes; and their operations. The Cherubims were by the wheels, and wheels in the wheels, Sathan, Chaldeans, Sabeans, the winds and humours in Jobs body did all conſpire to humble and afflict him; after theſe, his 3. friends tread in the ſame path, and adde to his affliction, night and day, winter and ſummer have not a nearer coherence then the wheels: They ſo run among us, that we are neceſſitated to ſit in Counſell, and Counſels beget actions, actions make alterations, alterations make ſtrange impreſſions in mens ſpirits. It's eaſie to ſee the puzling intricacies of the wheels, how croſly, perverſly things move every where; but the coherence and harmonious part of them is not ſo quickly diſcern'd, the lines in a globe, the roaps in a ſhip croſſe one another, which every eye ſeeth, but their harmony and uſe is not ſo diſcernable. The Bees when they ſwarm without, and work within, make a thouſand croſſe motions, and yet there is ſweet harmony in their Common-wealth.
The 11th verſe, which ſpeaks of their motion, agrees in part with the 17. of the firſt Chap. where it's ſaid, when they went, they went upon their four ſides, and ſo the words are here, and they returned not when they went, here it is, they turned not as they went, and it's twice ſo; then here is an addition which is not there. But to the place, whither the head looked they followed it.
The meaning of the words is, that they went to thoſe parts of the world which were upon their ſides, and their motions in thoſe wayes were like and uniform, none went backward when others went forward.
Whither the head looked.
Jerom refers it to the wheels, whither the head wheel went, but the wheels were equall.What is intended by the word Head we muſt enquire; the Hebrew is, foreign ſome render it the firſt, and ſo make the ſenſe this, whether the firſt Cherub went, thither went all the reſt; but the Text will not indulge this interpretation; for it's ſaid, they went upon their four ſides; that is, into the ſeverall ways their ſides were towards, and ſo could not follow one another. Others underſtand by head the Cherub deſign'd to each wheele, as verſ. Caput cujusque ſo Piſc. renders the word.9. the four wheels were by the Cherubims: One wheele by one Cherub, and another wheel by another Cherub, ſo that every wheel had his head, that is, his Cherub, and whither that head looked, thither went that wheele; but we may aſcend ſome-what higher, and make the head, either he ſate in the Throne and ſpake to the man cloathed with linnen, or the ſpirit who guided the motions both in the living creatures and the wheels, Ch. 1.12.20. whither the ſpirit was to goe, they went: Here the Spirit was foreign the head or firſt mover, and I conceive there is no danger in putting it higher then the Cherubims.
Obſer. 1.The motions of all inferiour things are directed by a ſuperior Head which is over them, they move not when and whether they lift, but as their Head will have them, be the Head the Cherubims, the Spirit, or Jehovah. It's the head regulates and orders them, they cannot move of themſelves, they goe whether the Head looks, whither the Spirit will have them goe, & when the Lord commands. The body of man goes that way, and then, when the head will have it, and ſo it's with all wheels, all creatures, their motions are at the Lord will have them. If Angels move the wheels, the Spirit and the Lord move the Angels, and they cannot but make ſuch motions and commotions in the world. If there be great winds, tempeſts, wars, bitter diviſions, falſhood and treachery, plundering, burning, oppreſſion, &c. the wheels move that way their head looks, and follow their head, a ſuperiour guide leads them. If they break ſome, raiſe others, if their motions be ſwift, dangerous, bloody, they are moved by one is over them.
2. That the wheels are conſtant in, and intent too, their motions appointed, they turn not as they goe, they keep on their way, and it's twice mentioned, they turned not as they went; they followed their head, they turned not as they went. Which double mentioning of their not turning ſets out their intentneſſe upon their way and work, and that wee ſhould take ſpeciall notice of it, becauſe we think the wheels may move otherwiſe and other ways, but they cannot, the Lord ſits in the Chariot commanding the wheels, what way, and how to move; the Spirit is in them, and carries them on, the Cherubims are by, and help forward the motions, ſo that the wheels muſt oppoſe the Angels, and God himſelfe, if they move otherwiſe then they doe, they cannot ſtop their motions, much leſſe turn their motions.
The 12. verſe tels you of their eyeneſſe, body, backs, hands, wings, wheels.
Bodie.
In the Hebrew it's fleſh. Some expound,Vulg. corpus earum. all ſaid here of the wheels, both Jerome and others; by body or fleſh they underſtand the bulke of the wheeles; by backes, the rings about the wheels: ſo they are call'd, Chap. 1.18.foreign and the Hebrew word is backs. By hand and wings they mean the ſpokes of the wheeles, which extend themſelves like hands & feathers from the gnaveſtock to the circumference: By the wheele ſome intend the Globe or Gnaveſtock in the midſt, in which is the Axletree; Others, the whole Chariot, and the only reaſon I find given is this, He had ſpoken immediately before of the wheels, and after in this verſe is mention of them, and why the Cherubims ſhould be brought in here, ſeemeth not ſo reaſonable: But it's not ſo harſh as to expound fleſh, hands and wings of the wheels: and we know that he had ſpoken not long before of the Cherubims, verſ. 9. And if head refer to the Cherubims as ſome make it, then they are ſpoken of in the 11. verſ. immediately before this, and if becauſe eyes were given to the wheels in the 1. Chapter, and not to the Cherubims, therefore here they muſt be confin'd to the wheels, upon the ſame ground. Their hands and wings, becauſe they are given to the Cherubims in the 1. Chapter, and not to the wheels, muſt here be confin'd to the Cherubims: I doe therefore fall in with them who doe refer Body, Backs, Hands, Wings unto the Cherubims, which in theſe viſions doe more properly belong to the Cherubims, then to the wheels.
Full of eyes round about.
Here is a difference from that in the 1. Chap. verſ. 18. It's ſaid there the Rings were full of eyes; here, that all, even wheels and Cherubims were full of eyes, and he that ſate in the Throne, even the Lord, he is full of eyes.
Obſer. 1.That the motions of cauſes and creatures here below, are not caſuall or diſorderly; the wheels and Cherubims are full of eyes, they ſee and know their way, the worke they have to doe, the place they are to goe unto, the eye of providence is in every creature, and every motion. Things appeare to us very caſuall and diſorderly; but there be eyes in the wheels, no motion of them is injudicious or out of courſe. If theſe eyes were blind, ſleepy, vitiated, or ſhut, then there would be ſtrange motions, juſt ground of complaint; but the eyes of Providence are ever open, they ſlumber not, they are not corrupted with any vitious humours, they ſee clearly and diſtinctly, and in what ever they are, as they are in all wheels, publique or private, little or great, they make the motions judicious and orderly. When things fall out contrary, or beſides your expectations, you ſay they are miſchances; but you are miſtaken: In Sea or Land affairs, in Martiall, Magiſteriall, or Miniſteriall, yea domeſtick affairs, what ever falls out is an act of Providence; ſurprizing or ſinking of ſhips, diſappointment of Counſels, defeating of Armies, eſcape of Priſoners, interception of Letters, firing of Towns, drownings, ſelfe-murtherings, diviſions of brethren, clandestine marriages, abortions, divorces, the eyes of Providence are in them all, and heavens intentions are accompliſhed in them.
2. There is much glory and beauty in the workes of Divine Providence, all the wheels and Cherubims are full of eyes, the wheels have eyes round about, not in one place, but in every place; the Cherubims their bodies, backs, hands and wings are full of eyes: And Rev. 4.8. They are full of eyes within, they are inwardly and outwardly glorious, beautifull. Mans eyes adde not ſo much beauty and glory to his face, as theſe eyes do to the works of God in the world. The Peacocks train which is full of eyes, how beautifull and glorious is it, yet farre ſhort of the beauty and glory is in Gods government of the world. When the Queen of Sheba ſaw ſo much wiſdome in a man, ſo much glory and beauty in the order of his houſe, ſhe admired, and had no ſpirit left in her, 1 Kings 10.4, 5. And could we ſee the wiſdome is in God, the glory and beauty is in his ordering the wheels, we would be ſo far from complaining of any wheels motion, that we would admire every wheel, the order and motion of it; but oh how blind are we, who hardly have an eye to ſee any of theſe eyes. Davids eye was open and obſervant in the 104. Pſalm, where he declares and delights himſelfe in the wonderfull providence of God, ordering all things, and hear what he ſaith, verſ. 31. The glory of the Lord ſhall endure for ever: He ſaw glory in them, there is glory in all the works of Providence, and ſuch glory as abides for ever to all generations; there is glory now in them, aſwell as in Davids dayes, there were changes, breaches, troubles then, as you may ſee, verſ. 29. yet they hindered not, but rather added to the glory of providentiall works, and ſo do our changes, breaches, differences: When a man is on a high hill, there be many hedges, ditches, and ſeparations of one piece of land from another, there be low ſhrubbs, and higher trees, here a hill, and there a river, yet all contribute ſomething to make a beautifull and glorious proſpect to the eye, and ſo it's in the works of Providence. If we were lifted up by the Spirit to view the wheels and their motions, we ſhould find that all thoſe things ſeem grievous to us; our warres, diviſions, taxes, burthens, and ſuch like do contribute much towards a glorious proſpect.
VERS. 13.
As for the wheeles, it was cryed to them in my hearing. O wheele.
THis verſe is an expoſisory verſe, and gives light to the viſion of the wheels, yet it hath need of expoſition it ſelfe. In the words you have,
1. One crying, which is implyed; It was cryed.
2. The cry it ſelfe; O wheel.
3. Unto whom or what the cry was made; it was unto the wheels.
4. In whoſe preſence this cry was; in Ezekiels, in my hearing.
Who cryed is not ſet downe, ſome th…nk one of the Cherubims. That Cherub which ſtretched out his hand, and reachd the fire to the man cloathed in linnen, he cryed O wheel, & commanded it to haſten to the deſtruction of Jeruſalem; but that any Cherubim ſhould cry out ſo, unleſſe he had command from above, is not probable, and the Text affords us no incouragement ſo to conceive. Others therefore affirm it was the Lord, who ſate in the Throne, who commanded the man cloathed in linnen to take fire, he cryed unto the wheel, and his cry was
O wheel.
The Hebrew is, foreign Hie orbis, this name doth the Lord give to the wheels, to inſtruct the Prophet, and us by him, what he meant by the wheels, viz. the world and motions in it. The vulgar renders the word volubiles, and ſo make it an adjective, agreeing with the ſubſtantive, wheels, rotas iſtas, vocabit volubiles, this will hold in the Latine, but not in the Hebrew, for it is laophannim lahem. Korah, Haggalgal, laophannim is plurall, and Haggalgal is ſingular, a ſubſtantive, not an adjective, and is ſet down by way of diſtinction and demonſtration, thus, as for theſe wheels would you know what they are. It was cryed in mine eares Haggalgal, their name is This world, I the Lord call them ſo. And here you may obſerve how the Spirit of God leaves the word ophannim, by which only he expreſſed the wheels in the firſt Chap. and here alſo 'til now, and takes another word Haggalgal. Ophannim is a more common and doubtfull word, Haggalgal more diſtinct and certaine, and ſo the Prophet by it came to know what the viſion of the wheels held out to him.
Why the Lord ſhould cry out thus, O wheel, is doubted: it was not the greatneſſe, work, or uſe of it which could beget admiration in God. It's thought ſome-what is conceal'd which the Lord ſaid; probably hee gave out ſome command to the wheeels, touching the motions and work of it: Or rather it may be a complaint! O world, how inſtable and changeable are thou.
Ʋnto them.
He cryed unto the wheels, O wheel! There were 4 wheels, v. 9. and they went into thoſe parts of the world which were upon their 4. ſides, verſ. 11. and theſe wheels repreſented the world, which is one, and therefore it's cryed unto them, O wheele! O world!
In my hearing.
There was a voyce, and ſuch as came to Ezekiels eares, and inform'd him in this difficult viſion. He was an eye and ear-witneſſe of it, his eye bred admiration in him, but his eare let in the information what it was.
The Lord ſpeaks to all creatures, and they are under his command, they hear his voyce;Obſer. 1. we think Angels and men onelyonly are capable of hearing God ſpeak. There is not a creature God hath made, but hearkens to the voyce of its Creator: He ſaith, O wheel! O world! and nothing in it acts or moves without him: If he ſpeak, the wheels move what way he pleaſes; when there is thundering, lightning, earth-quakes, ſtorms, war, peace, famin, plenty, diviſions, &c. Gods voyce hath been there, Pſal. 119.91. The creatures are call'd Gods ſervants, they heare and obey his voyce as ſervants doe their Maſters, Pſal. 147.18. when there is yce and ſnow, he ſends out his word and melts them: They come not without his word, they melt not away without it, the creatures heare and obey. Mar. 4. when a great ſtorm was at Sea, and all in danger of their lives, Chriſt rebukes the winde, and ſaith unto the Sea, peace, be ſtill, and thoſe incontroulable creatures heard his voyce, the winde ceaſed, and there was a great calm, which made them relent, wonder, and ſay, what manner of man is this, that the wind and the ſea obey him.
2. Its the Lord hath his times to make known diſtinct things. In the firſt Chap. the Prophet had this viſion, without any hint or light what was meant by it: Here the Lord doth ſpeake and inſtruct the Prophet ſomething concerning the meaning thereof. He cryeth in the eares of Ezekiel, O wheel! O world! and by this he came to underſtand part of Gods mind in it. Sampſon had a time to unfold his riddle, Chriſt his parables, and God his difficult viſions. Pharaoh and Nebuchadnezzar had darke difficult dreams, and God by Joſeph and Daniel interpreted them. Yea, Daniel had viſions, and God ſent Gabriel to him to make him to underſtand thoſe viſions. The Revelation hath many things beyond our reach, but God hath his times to expound the ſame unto us.
VERS. 14, 15, 16, 17.
And everyone had four faces; the firſt face was the face of a Cherub, and the ſecond face was the face of a man, and the third the face of a Lion, and the fourth the face of an Eagle.
And the Cherubims were lifted up: this is the living creature that I ſaw by the river of Chebar.
And when the cherubims went, the wheels went by them: and when the cherubims lift up their wings, to mount up from the earth, the ſame wheels alſo turned not from beſide them.
When they ſtood, theſe ſtood, and when they were lifted up, theſe lift up themſelves alſo: for the ſpirit of the living God was in them.
IN theſe verſes and thoſe after the 18th, you have a deſcription of the Cherubims.
1. From their faces, verſ. 14.
2. From their actions and motions, verſ. 14, 15.
3. From the harmony between them and the wheels, verſ. 16, 17.
Of theſe hath been ſpoken in the firſt Chapter, what I finde differing from the viſion there, I ſhall moſt inſiſt upon.
In th 14. verſe it's ſaid every one had 4 faces, this is the ſame with that in Chap. 1.6. and their faces agree with thoſe, verſ. 10. only one face is otherwiſe preſented here, then it's there; inſtead of the face of an Oxe, you have here the face of a Cherub, which is ſet firſt in order, whereas the other was the 3d. This alteration hath occaſioned diverſity of opinions among Interpreters. Some affirm, that anciently they pictured the Cherubims with the face of an Oxe, and that there is no difference between their faces; but we find no proof of this, and it is as eaſily denyed as affirmed. Others think the viſion was ſo, that the Prophet firſt ſaw an Oxes face, which he knowing, cals the face of a Cherub. Flavius Joſephus affirms the face of a Cherub to be the face of a Bird, whoſe likeneſſe God ſhewed to Moſes in Mount-Horeb, but was never ſeen of of men. Some think, that further off, this face appeared as the face of an Oxe & nearer, at the face of a Cherub. Some make this face of a Cherub to be the face of a child,Rabbi David pagn. in lexico. Solom: and the common form of picturing Cherubims hath been like a young man or boy; therefore a Rabbi ſaith, Cherub eſſe puerum elegantem, and many are of that judgement. Even Lavater he makes the face of a Cherub to be the face putri alait. Cherub ſounds like Recheb, a Chariot, and the Cherubims are call'd ſo, 1 Chron. 28.18. And the Angels they are the Lords Chariots, Pſal. 68.17. The chariots of God are 20000. and even thouſands of Angels, Pſalm. 18.10. He rode upon a Cherub. But if we ſhould grant that the face of a Cherub is the face of a child, or young man, it would be the ſame with the face following, viz. the face of a man, whereas the viſion holds out diſtinct faces. Some Expoſitors render is the face of an Oxe, and their reaſon is this, foreign by a metatheſis of the letters is from foreign, which ſignifieth to ride, to be carried in a Chariot, and ſo they will have the word Cherub to note out ageus carrum, & it being proper to an Oxe or Bullock to draw, they conceive here, by Cherub, is meant an Oxe, by face of a Cherub the face of an Oxe. But I finde no warrant given us to tranſpoſe letters in the words of ſacred writ, and thereupon to make expoſitions. The Text ſaith, it was the face of a Cherub: and if the Spirit of God had meant the face of an Oxe, he could have as eaſily ſaid here foreign as foreign I conceive therefore that here is ſome differing thing intended from the face of an Oxe; the former viſion was in Babylon, near unto the river Chebar, this was in the Temple, and that he might more fully underſtand the viſion, that by the living creatures were meant the Angels: Here he ſeeth the face of a Cherub, which had more glory and Majeſtie in it then the other faces, and is therefore ſet firſt in order, as before mans face was ſet firſt, which was the principall: what manner of face it was is not expreſſed, only in generall the face of a Cherub, and doubtleſſe ſome ſpeciall thing is in it, not onelyonly the making known the living creatures he ſaw before to be Angels, but to note the had a heavenly miniſtration, an ardent deſire to doe the will of God, and were reſtleſſe till it were done.
One thing lyeth in our way as an objection, and muſt be removed, it's this, v. 15.20.22. it's ſaid it was the living creature he ſaw before at Chebar, and that the likeneſſe of their faces was the ſame; if this face of a Cherub differ from the face of an Oxe, how is it the ſame living creature: how are the faces ſaid to be like, or the ſame?
The Scripture calls that ſometime the ſame, which is neare or like unto it, and tends to the ſame end, as 1 Cor. 10.3, 4. The fathers did all eate the ſame ſpirituall meat, & drinke the ſame ſpirituall drinke. Mannah was their meat, and water out of the rock was their drink, theſe differ from the Bread and Wine in the Supper of the Lord; yet becauſe they tended to the ſame end, and had ſome likeneſſe, he calls them the ſame: So here, there was much likeneſſe, and they tended to the ſame end the former faces and living creatures did, and therefore he ſaith it was the living creature he ſaw before, and the faces the ſame; three differed not at all from thoſe he ſaw before, only one, which made it not another creature, nor the faces other faces.
There be divers queſtions moveable about this face of a Cherub, as why it's put off, and the face of the Oxe left out; whither the Prophet had in this viſion only the appearance of the face of a Cherub, or of an Oxe alſo; why not ſome other face left out, rather then that of the Oxe, which are curious and needleſſe I ſhall paſſe themby, only one queſtion I ſhall anſwer.
Qu. Why are they called Cherubims rather then Men, Lyons, Eagles, ſeeing they had one face of a man, one of a lyon, and one of an eagle, as well as of a Cherub?
Anſw. Every one had four faces, and the face of a Cherub was the chief, ſomething divine and more excellent appeared in it, then in the others, and denominations are a praeſtantiori.
2. It was Gods Spirit directed our Prophet to call them Cherubims, what ever their faces were, v. 20.
15.
The 15. verſe hath the Cherubims action, and the Prophets declaration of his judgement touching the Cherub.
Their action is in theſe words, were lifted up, the Engliſh is paſſive; but vajerommu is interpreted by Montanus & others actively, exaltaverunt ſe, they lift up themſelves. If the Engliſh words be taken in this ſenſe, they were lifted up namely by their wings, it's in effect thus much,As it's in the 16. verſ. they lift up themſelves by their wings, and ſeeing their Lord going away, they would follow and attend him.
This is the living creature.
The ſingular number here is put for the plurall, creature for creatures, theſe are the living creatures which I ſaw at, &c. This ſets out the certainty of the viſion; had not the Prophet ſeen it again, he might have do…bted whither ſuch ſtrange things had been reall or no; but now ſeeing all again, he was aſſured of the reality of them, and therefore verſ. 20. he ſaith, this is the living creature that I ſaw by the river of Chebar, and I knew that they were the Cherubims.
Obſer. 1.To ſee and hear the ſame things again, is not dammage, but advantage to the ſervants of God: Ezekiel ſeeth the ſame viſion he ſaw before, the ſame wheels, and ſame Cherubims, and commeth thereby to more diſtinct knowledge of them, to fuller certainties of particulars; all things are not ſeen or underſtood at firſt, therefore a ſecond ſight and ſecond hearing of the ſame thing may be needfull. Man is apt to doubt, ready to miſtake things, backward to practiſe, and therefore God gives in truths and viſions double oft times, that ſo he may help our weakneſſe, prevent miſtakes, provoke us to practiſe; you have the ſame truths oft in the Pſalms, in the Prophets, in the Goſpels, which ſerve to ſtrengthen and comfort. Paul tels the Philippians, that to write the ſame things, as it was not grievous to him, ſo it was ſafe for them,Chap. 3.1. it's likely they affected variety and novelty, ſlighting wholſome and ordinary truths, a common diſeaſe of all times, when they had Manna, they loathed it, they would have h…d change, and ſomething new; but Paul intimates there was danger in that novellous humour, and therefore ſaith it was ſafer for the Philippians to hear the ſame things again and again, to hear them preached, to have them written: and Pet. tels thoſe he writ to, that he would not be negligent to put them alway in remembrance of thoſe things they knew, 2 Pet. 1.12.
16.
The 16. verſe hath been ſpoken of, Chap. 1. verſ. 19, 20, 21. where the going, lifting up, and ſtanding of the creatures and wheels was handled. Here is a little difference from what is there, and that in two things;
1. Is of the Cherubims, there it's ſaid, when they were lift up from the earth; here it is, the Cherubims lift up their wings to mount up from the earth, and ſo by their wings were lifted up.
The 2d difference is concerning the wheels, in the 1. Chap. It's ſaid they were lifted up over againſt them; here it is the ſame wheeles alſo iurned not from beſide them. It's the ſame thing in divers phraſes, when the Cherubims were lift up, the wheeles that were againſt their ſides were alſo lifted up, and turned not any way, but went along beſide them, which way ſoever they went. The Cherubims had their free motions, and did the will of God readily, and the wheels followed their ducture, and went no other way then they would have them.
Inferiour cauſes are acted and led by the ſuperiour; when the Cherubims went, the wheels went; when they were lifted up, theſe attended them: No creature moves here below without a guide.
17.
The 17. verſe you have in a manner word for word, Chap. 1. verſ. 21. ſhews there is a dependency and conveniency of cauſes, one upon, and with another; the motions and ſtations of inferiour things of all the wheels depends upon the higher, viz. the Angels, when they ſtand or move, ſo do theſe.
The ſpirit of the living creature. Heb. The ſpirit of life was in them.
The ſpirit of God is in all creatures, and acts in and by them,Obſer. 1. it doth not only ſupport all by divine vertue, but is preſent in all, ſets all wheels a running, ſtops all at it's pleaſure, orders and moderates all their motions and operations. The ſpirit of life was in the wheels, and in the Cherubims. There is no publique or private agent, rationall or irrationall creatures uſed in the motions of the world; but the ſpirit is in them all, the ſpirit was at the creation of all, Gen. 1.2. Job 26.13. and the ſpirit is in the operations of all, 1 Cor. 12.11. What ever gifts men have, its the ſpirit works them, and works in and by them: And ſo in the other creatures, what ever vertues, qualities, inſtincts, diſpoſitions, operations they have, the ſpirit of life wrought them in them, and works by them. This may quiet our ſpirits, whatever is done in the world by the creatures; however the wheels move, they move not of themſelves, but the ſpirit is in them moves them.
2. The ſtands and motions of Cherubims and wheeles are neither diſorderly, nor unſeaſonable; they ſtop, they ſtir at the dictates of the ſpirit of life which is in them, and that ſpirit is a ſpirit of wiſdome, appointing nothing to be done diſorderly or unſeaſonably; When great ſtops are made on publique or more private buſineſſes, when they ſeem to us to goe backward, croſſe, to be untimely, it's the ſpirit of life that is in, and acteth by the ſecond cauſes, and who may with ſafety blame the ſpirit of God for ſtopping or turning the wheels, the times of the Spirit in all providentiall things are moſt ſeaſonable, and act moſt orderly.
3. We ſhould not terminate our thoughts upon ſecond cauſes, but look up to the ſupream over-ruling cauſe; here the Prophet is led up to the ſpirit, he doth not look at the Cherub: & wheeles ſtanding or moving only, but his eye is higher, it's upon the ſpirit of life that was in them, we are apt to look at that inſtrument or cauſe is next us in preſent view, and there to terminate. This is a great evill to eye the creature, and forget God, it's his ſpirit that acts in the wheels, and if we take not notice of it, how can we be thankfull, when the creature is inſtrumentive of good to us? how patient when it's inſtrumentive of hurt to us? If the creature ſmite and damnifie you, it's the ſpirit of life in that creature, which ſet it on work: and if it profit and pleaſe you, it was the ſame ſpirit mov'd it to doe ſo. Many are ſo blind that they ſee nothing of the ſpirit in any wheel or in any motion.
VERS. 18, 19.
Then the glory of the Lord departed from off the threſhold of the houſe and ſtood over the Cherubims.
And the Cherubims lift up their wings and mounted up from the earth in my ſight: when they went out, the wheels alſo went beſide them, and every one ſtood at the doore of the Eaſt-gate of the Lords houſe, and the glory of the God of Iſrael was over above them.
THeſe verſes contain a farther removall of the glory in the 9. Chap. 3. verſe, there was one removall from the Cherub to the threſhold. A 2d is in this Chap. verſ. 4. where it's ſaid, the glory went up, and ſtood over the threſhold. A 3d in this verſ. where we have,
1. The terminus a quo, from whence it departed, from the threſhold of the houſe.
2. Terminus ad quem, it ſtood over the Cherubims.
The Jewes thought themſelves ſafe; while the Temple ſtood, God dwelt there, and would preſerve it and the City from all evills, and all enemies: what could other Nations doe to them, being without God, and what ſhould they fear, ſeeing they had God ſhut up in their Temple, & were perſwaded that he would never leave them. This fooliſh conceit undid them, for they obſerv'd not the Lord to worſhip him purely, and only according to his will and rules given them; but defil'd the Temple with all abhominations, and conſtrain'd the Lord to leave them; therefore ſaith the Prophet, Then the glory of the Lord departed off the threſhold. When he ſaw their vain confidence, notwithſtanding all their pollutions, that they took no warning by his Prophets, obſerv'd not his judiciary threatnings and proceedings, repented not of their evill wayes, continued ſtill the ſame, having told them of his departure from them, and begun it.
I have ſpoken before oft concerning the glory of the Lord, Chap. 8.4.9.3. in the 4, verſ. of this 10. Ch. and therefore now ſhall not need to enlarge: S…nct. thinks that the glory had not left the Cherubims, but only was hid from the eyes of the Prophet by the cloud, and that he makes the departure of the glory from the Cherub; but this is clouding of the Text, which ſaith, the glory of the Lord was lifted up from the Cherub, and ſtood over the threſhold: The Cherubims were not at the threſhold, but at the right ſide of the houſe, verſ. 3. and here in this 18. verſ. The glory departed from off the threſhold of the houſe, and ſtood over the Cherubims.
In Iſa. 6.2. its ſaid, the Seraphims there ſtood above the Throne: and here, the glory and Throne were over the Cherubims. Some make theſe diſtinct viſions, the one being of Seraphims, the other of Cherubims, they having ſix wings, theſe 4. and then they being above, and the Cherubims under, here is no oppoſition.
foreignOthers think it the ſame viſion, and then here is a difficulty, the Seraphims are above, the Cherubims under the throne of glory.Muſc. The words in Iſa. above it, by the Sept. are turned foreign in circuitu ejus, they compaſſed the Throne about. Rabbi Kimchi hath it, near him, before his face: They were not above their Lord, and Maſter, but ſeemed to ſtand above to the Prophets eye, who repreſents them as they appeared to him. Some render the Heb. word juxta, by or nigh, as Exod. 16.3. When we ſate by the fleſh-pots, not above, or upon them: ſo Pſal. …4.2. Hee hath founded the earth upon the ſeas. It's a hard ſpeech, nigh the ſeas is better. And Pſal. 137.1. By the waters of Babylon we ſate downe: The Hebrew word is the ſame, juxta, not ſupra, they ſate not upon, but by them: ſo here, the Seraphims were not above, but by, about the Throne.
The glory departed from the threſhold of the houſe, the threſhold of the Prieſts Court, to the doore of the Eaſt-gate, where the Cherubims ſtood. The Eaſt-gate was the gate of the Court where the people met, the outward gate at which they came in, and prayed with their faces weſt-ward.
Obſerv. 1.How unwilling the Lord is to depart, and leave that people he hath dwelt amongſt, and been ingaged unto; he had taken in this people to be his, and now though they had provoked him bitterly by their Idolatry in his worſhip, and by oppreſſion in the State, and had great cauſe to have left them utterly at once, yet ſee how he goes away in a graduall manner, ſtep by ſtep, this was the 3d or 4th ſtep he had taken; hee was before remov'd to the ſide of the Temple, and then from within the Temple to the threſhold, and now he ſteps to the Eaſt-gate, expecting that upon every ſtep they ſhould have been affected, and us'd meanes to have kept the Lord from departing from them; He looked that they ſhould have repented of their evill ways, purged their Temple from falſe gods and worſhip, have executed juſtice, and ſhewed mercy to the afflicted, and walked in his wayes, and then he would not have left them.
2. No viſible Church but may fall, and ceaſe to be; Here was the only viſible Church in the world, and the glory departed from it, and quickly it became no Church. The 7. Churches of Aſia were famous viſible Churches, and is not their glory long ſince departed from them: No viſible Church but may ceaſe it's being; all the Churches in Judea are dead and buried in obſcurity; meetings of Gods people may ceaſe, Ordinances, Miniſters, and Adminiſtrations may all be taken away, and ſo the viſibility of the Church. I doe not ſay viſible Saints ſhall all faile, but viſible Churches may, the glory may depart from them, the ſigns of his preſence and grace may leave them. God is not tyed to any place, to any people; but if they corrupt his worſhip, he may with-draw; Hee did depart from Jeruſalem, from the Temple, and they were unchurched.
3. When the Lord goes from a people, then the protection and benefits they have by the Angels goe away; when the glory departed, then the Cherubims mounted up from the earth, they would not ſtay to comfort, guide, protect that people which had driven away their Lord and Maſter, ſeeing he left them, they would leave them alſo. One evill followed another; When the Sun is in Apogaeo, gone from us, we have ſhort dayes, and long nights, little light, but much darkneſſe: and when God departs, you have much night, and little day left, your comforts fade ſuddenly, and miſeries come upon you ſwiftly. When God and his Angels goe from a Church, the Dragon and his angels get in; when mens inventions prevail, they are ſubject to all woes and miſeries, Hoſ. 9.12. Wee to them when I depart from them. Let us take heed wee cauſe not the glory to depart from us, then the Angels that are preſent at our ſollemn and publique meetings will leave us, they will not pitch their Tents about us any longer, Jer. 6.7.8. As a fountaine caſteth out her waters, ſo ſhee caſteth out her wickedneſſe, violence and ſpoile is heard in her, before me continually is griefe and wounds. Be thou inſtructed O Jeruſalem, leſt my ſoule depart from thee, leſt I make thee deſolate, a land not inhabited. Be we inſtructed to ceaſe from wickedneſſe, violence, ſpoile, elſe God will depart from us, Angels leave us, and both be againſt us.
4. God would have men take notice of his departure; the Cherubims ſtood at the doore of the Eaſt-gate, and there the glory ſtood over them; that gate was ſo ſeated in Mount-Sion, that they might ſee the entrance by it from moſt parts of the City, and here the glory now ſtood, it was come forth from the Temple, and now expos'd to publique view, that they might enquire what was the matter, uſe all meanes to recover the glory was going.
VERS. 20, 21, 22.
This is the living creature that I ſaw under the God of Iſral, by the river of Chebar, and I knew that they were the Cherubims.
Every one had four faces a piece, and every one had four wings, and the likeneſſe of the hands of a man was under their wings.
And the likeneſſe of their faces was the ſame faces which I ſaw by the river of Chebar, their appearances and themſelves, they went every one ſtreight forward.
FOr the 20. verſe you have heard of it in the 15. he cal'd them living creatures in the firſt Chapter, not knowing them ſo fully at fi ſt view as afterwards. Now beholding them in the Temple, he had there more diſtinct and clear knowledg of them, he knew what they were, viz. Cherubims, glorious creatures, of great wiſdome, ſtrength, and agility, ſubſervient unto the Lord, and therefore are ſaid to be under the God of Iſrael. He hath Cherubims and Seraphims at his command; be creatures what they will, they are under God.
The God of Iſrael.
Becauſe hee appeared to Jacob, changed his name to Iſrael, whence his poſterity were called Iſraelites, & God having made a Covenant with him and his ſeed, Gen. 28. & Chap. 32. hence he was cal'd the God of Iſrael.
Some have thought here were not four living creatures, but one, which in diverſe reſpects repreſ…nted thoſe foure: By face they underſtand not the countenance, but any figure, forme, aſpect, or habit of the body, and thus they make it out; the creature had the face of a man, in regard of his mouth, hands, thighs, and ſtreight body; he had the face of a Lyon, in reſpect of his necke, ſhoulders and breaſt. Of an Eagle in reſpect of his wings, and of an Oxe in reſpect of his cloven hoofes; but why the word face ſhould be ſo interpreted, there is no reaſon; beſides verſe 9. it's ſaid, by each Cherub there was a wheele, noting they were ſeverall creatures, not one: and in this 20. verſe, the Prophet ſaith, he knew they were the Cherubims, not one Cherub: And verſe 7. hee diſtinguiſheth that Cherub from the reſt, which tooke fire and put into the hands of CHRIST. And in the 21. verſ. its ſaid, every one had 4. faces and 4. wings, therfore this could not be one living creature, it's cal'd the living creature, per enallagen numeri—the ſingular number is put for the plurall.
21. Every one had four faces a piece.
The Hebrew is foure, foure faces to one, which repetition expreſſes the force of the cardinall number among the Hebrews, when that number is repeated, it ſtands for the ordinall or diſtributive, which they want: It notes thus much, there were 4. faces to each of them.
Verſ. 22. Of this verſe was ſpoken in the firſt Chapter, and thither I refer the Reader.