Ver. 1. And I looked, and behold in the firmament that was over the head of the cherubim like a sapphire-stone, as the appearance of the likeness of a throne was seen upon them. 2. And he spoke to the man clothed in linen and said, Go in between the wheels, to below the cherub, and fill thy hand with coals of fire from between the cherubim, and scatter them over the city. And he went in my sight. 3. And the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. 4. And the glory of Jehovah went up from above the cherub, over the threshold of the house; and the house was filled with the cloud; and the court was full of the brightness of the glory of Jehovah. 5. And the sound of the cherubim's wings was heard to the outer court, as the voice of the Almighty God when he speaks. 6. And it came to pass, when he commanded the man clothed in linen, saying, take fire from between the wheels, from between the cherubim, that he went in and stood beside the wheel. 7. And the cherub (viz., the one at that wheel) stretched forth his hand from between the cherubim to the fire, which was between the cherubim, and lifted and gave to the hand of him who was clothed in linen, and he took it and went forth. 8. And there appeared in the cherubim the likeness of the hand of a man, under their wings. 9. And I looked and behold there were four wheels beside the cherubim, one wheel beside one cherub, and one wheel beside another cherub, and the appearance of the wheels was as the glitter of the tartessusstone. 10. And for appearance there was one likeness to the four, as it were a wheel in the midst of a wheel. 11. When they went they went toward their four sides (i. e., in one or other of the four directions to which the wheels severally pointed); they turned not when they went; for to what direction the face looked, thither they went; they turned not when they went. 12. And their whole flesh, and their backs, and their hands, and their wings, and their wheels, were full of eyes round about, the wheels of the four of them (i. e., were full of eyes). 13. As for the wheels, to them it was cried in my hearing, The whirling. 14. And every one had four faces; the first face the face of a cherub, and the second face the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 15. And the cherubim

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1 This has been unhappily rendered in the authorised version, O wheel. In the original there are two words used in this chapter, which we can scarcely avoid translating by the same word, wheel-ps, which strictly means a wheel; and, which comprehends the entire machinery of wheel-work, wheel within wheel, so called from its quick, whirlwind-like movements. This is what the word properly means-any thing having a swift rotatory motion; whence it denotes a whirlwind-Ps. lxxvii. 18. It was this last word which was here proclaimed in the prophet's ears, for the purpose partly of indicating their nature, and partly of calling them to put themselves in motion. For, by their rapid energetic motion they symbolised the resistless speed and certainty with which the divine agency accomplishes its purposes. Böttcher, quoted by Maurer, renders, " to the wheels, to these was it always cried in my ears, the Roll-Roll;" meaning that they were called to be continually revolving. The Septuagint is still more literal, for it simply gives the original word riayía.

The peculiarity in this description of the personal aspect of the cherubim is, that while they are said to have had each four faces, that is, to have combined in their visage the fourfold aspect of ox, man, lion, and eagle, the first is represented as having simply the appearance of a cherub, and the

rose upwards: it is the living creature which I saw by the river Chebar. 16. And when the cherubim went, the wheels went with them; and when the cherubim lifted up their wings to mount up from off the earth, the wheels also did not turn from beside them. 17. When the one stood the other stood, when the one rose the other rose; for the spirit of the living creature was in them. 18. And the glory of Jehovah went forth from above the threshold of the house, and stood over the cherubim. 19. And the cherubim lifted

up their wings, and ascended from the earth in my sight, when they went forth and the wheels at their side; and it (i. e., the whole appearance) stood at the door of the east gate of the house of Jehovah, and the glory of the God of Israel was over them aloft. 20. This is the living creature which I saw under the God of Israel by the river Chebar, and I knew that they were the cherubim. 21. Each one had four faces apiece, and four wings apiece; and the likeness of the hand of a man was under their wings. 22. And the likeness of their faces-they are the same faces which I saw by the river Chebar, their appearances and themselves; they each go right forward.

The Divine manifestation here described as having been presented in vision to Ezekiel, is distinctly connected with the one previously given on the banks of the Chebar. It is substantially a renewal of the former vision, though differing as to the locality where the manifestation was given, and the symbolical actions with which it was accompanied. Looking to the two manifestations in their common features, and with respect to their general design, we can have no difficulty in perceiving both the propriety and the importance of such displays of the Divine presence and glory having been vouchsafed to the prophet, especially near the commencement of his career. They were needed to qualify him for the discharge of his high function, and for maintaining the arduous conflict he had to wage against unbelief

others that of a man, a lion, and an eagle respectively. Some commentators, as Maurer, confess that thay see no proper way of explaining this; many more pass on without offering any explanation; and others, comparing the passage with ch. i. 10, where the ox is mentioned as the fourth component element in the composition of the cherub, take cherub here for ox, and suppose that the cherubic structure had some peculiar affinity with the form of the ox, on account of which the name of cherub might be substituted for that of ox. But this is without any foundation, and, indeed, contrary to the description in ch. i., according to which, as formerly stated, the form of man was undoubtedly predominant in the appearance. The explanation I take to be this the prophet, simply describing what he saw, and standing at the time right in front of one of the cherubim, the one who gave the live coals to the angel, could not say in regard to this cherub which particular form was prominent, the whole cherubic figures appeared in the face, while, having only a side view of the others, they each presented to his eye the different forms he specifies.

and corruption. "The Divine presence," to use the words of Hāvernick, "was discovered to him in such glorious manifestations,-first, for the purpose of calling him to do the part of a witness of that glory in the midst of his God-forgetting people; then, for the purpose of taking leave of the visible locality with which the old manifestations of Deity were connected, and with which they were never to be associated in the ancient manner again. These two occasions of a Divine manifestation so peculiarly glorious, were periods never to be forgotten in the life of Ezekiel; to exhibit them in their harmonious agreement was what he could on no account omit. Twice had his spiritual eye beheld the very God of Israel upon the cherubim; this was the seal of truth which he stamped on his announcements; this, for himself, was the dearest pledge of the Divine condescension—an inexpressible grace, which he felt constrained by a lively sense of the Lord's presence, to record with candour and delight."

When we look to the differences between this vision and the earlier one, the appearances themselves, and the actions connected with them, for the most part admit of a ready explanation. The particular feature mentioned here respecting the cherubim, that they were in every part full of eyes, and not mentioned in the former description, can scarcely be regarded as a difference; for it seems to be merely a more specific detail, which the prophet's second and closer inspection of the appearance, enabled him to observe and note. He expressly states that the living creature was the same that he had seen at first; which implies, that it had each time the same composite and peculiar structure. Here, however, the throne which appeared above the cherubim is without the accompaniment of the rainbow, for, on this particular occasion, it is the work of judgment alone that is symbolized. The sign of returning grace after floods of wrath, might still, indeed, be said to be there, in the background, for the judgment was not to be utterly annihilating-a remnant was still to be spared, and a door left open for fresh manifestations of covenantlove and faithfulness. But this had already been indicated in the preceding part of the vision (chap. ix.), by the action of the sealing of those who had kept aloof from the reigning abominations, and reserving them for a purpose of mercy in the future. What is unfolded in the present chapter, is simply the following out to its proper conclusion of the work of judgment. The

sinners in Zion were already slain; their carcases are seen lying throughout the streets of the city, and some of them were defiling the house which their rampant iniquity had so fearfully profaned. And it now only remained that the work of severity should be consummated, by destroying the city itself, where all the abominations had been practised. The Lord, therefore, appears on his throne of judgment; and, to make it more manifest that the judgment is in vindication of his injured holiness, and on account of the sins which had been committed against his covenant, the scene of the judicial action is laid in the temple itself. The cherubic machinery, moved close to the threshold of the house, and the glory of the Lord, not only stood above it, but also pressed inwards, so that the whole house was filled with the cloud-the emblem of God's awful majesty and hot displeasure. There, in immediate contact with the sanctuary, a cherub, at the Divine command, gives a portion of the fire which glowed between the wheelwork of the cherubim, to the man clothed in linen-the angel of the covenant-that he might scatter it over the city, and reduce the whole to ashes. This fire may certainly, with Hengstenberg (on Rev. viii. 5), be called elemental fire, since the purpose for which it was given was to consume the devoted city. But this surely does not render it less (as he conceives) a symbol of the holy wrath and judgment of God, for that consumption of the city was no merely natural operation, but a solemn act of judgment, in vindication of the honour and majesty of God. Nothing here, either in the vision itself, or in the actions represented as proceeding, belongs simply to the natural sphere; even the natural powers and agencies, of which the cherubic appearances and the wheel-work were partly symbolical, have their place in the vision, from their subservience to the moral ends and purposes in progress. But it deserves to be noted, with Calvin (though he errs, we think, in other parts of his explanation), that the fire is represented as being taken, not from the altar of God, which had so much to do with the work of reconciliation for iniquity, but from the ideal source, specially provided for purposes of judgment, suited to the occasion. And that a man's hand supplied this material element of fire for the work of destruction, may naturally be regarded as indicating that human agents should not be wanting, at the proper time, to carry into effect the judgment written; the

Lord would not need, as in the case of Sodom and Gomorrah, to rain down fire and brimstone from heaven, but would find among men instruments properly fitted for executing his purpose. The whole prophetic burden contained in this and the preceding chapter, is to be found in plain language, and with much detail, in many parts of Jeremiah's writings, and, indeed was comprised long before in the following brief but awful passage of Isaiah (chap. xxiii. 12, sq.), "The people shall be as the burnings of lime, as thorns cut up shall they be burned in the fire. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"

Another scene of destruction, however, was yet to be presented to the eye of the prophet, before the revelation could properly be made, of the purpose of mercy that was in reserve, unfolding what must prepare the way for its accomplishment. This we have in the earlier part of the next chapter, after which, in the latter part, comes the exhibition of the purpose of mercy.

CHAPTER XI.

DESTRUCTION OF A CORRUPT PRIESTHOOD, WITH THE PROMISE OF GRACE AND BLESSING TO A BELIEVING REMNANT AMONG THE EXILES.

Ver. 1. And the Spirit lifted me up, and brought me to the east gate of the house of Jehovah, that looks toward the east; and behold at the entrance of the gate five and twenty men; and in the midst of them I saw Jaazaniah the son of Azur, and Pelatiah (Heb. Pelatjahu), son of Benaiah (Heb. Binajahu), princes of the people. 2. And he said to me, Son of man, these are the men that devise mischief, and give evil counsel in this city; 3. Who say, Not at hand (literally, not in the nearness) is the building of houses:1

'This is the plain import of the original here, and, as will be shown afterwards, gives the best sense. The meaning adopted by Calvin, and followed by the authorised version, and many commentators, is “It is not near (viz. the destruction of the city); let us build houses;" or, "to build houses." Let us proceed to that, and we can do so with safety. This, as Maurer has justly objected, would have required the inf. absol.; not mia, but Ewald

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