Ezekiel 10:2

Eze 10:2 And he spake unto the man clothed with linen, and said, Go in between the wheels, [even] under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter [them] over the city. And he went in in my sight.

Ver. 2. And he spake unto the man.] See Eze 9:2. Christ, who had marked the mourners, scattereth coals upon the rebellious city: "kiss the Son lest he be angry, and ye perish."

And scatter them over the city.] To show that Jerusalem was to be burnt by the Chaldees, as must likewise Rome by the kings of the earth; for strong is the Lord who judgeth her. {Rev 18:8}

And he went in my sight.] Saints see and foresee that which is often hid from others.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze_10:2

Fill thy hand with coals of fire from between the cherubims and scatter them over the city.

Divine forces and human agents is retribution

I. There are in the economy of God, terrific forces for the destruction of evil. The whirling globe of fire was but a symbol of the manifold elements that, through processes of pain, and it may be throes of agony, have punished and will punish sin. And very often those elements are just those that have been guiltily used by man. It was true of these Jews that they had abused fire to maintain their gluttony, for fulness of bread was one of their sins; they burned incense to idols, and abused the altar fire which had been the greatest refreshing to their souls, and now even this fire kindled upon them. Thus, indeed, is it clearly taught in the prediction of Christ, They that take the sword shall perish by the sword, that the implements of our evil become the engines of our punishment. And such engines have terrific force.

1. To avoid sin ourselves.

2. To believe in the final victory of goodness.

II. The great forces provided against evil will often be used by the instrumentality of man. A mans hand was to scatter these coals of retribution. Thus it commonly is. As man is the tempter, so is man frequently the punisher of man. Chaldean armies are instruments of Divine righteousness. Human judges are often the swords of God: human revolutionists the vindicators of liberty against despots. It is for this hand sometimes to scatter the fires of retribution; but ever to scatter the fires of purification. The consuming of the sin--sin in thought, sin in feeling, sin in habit, rather than retribution, on the sinner, may perhaps be the higher and better teaching of this vision for all of us. (Urijah R. Thomas.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

This signified, that the city should be burnt.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

he--Jehovah; He who sat on the "throne."

the man--the Messenger of mercy becoming the Messenger of judgment (see on Eze 9:2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men.

wheels--Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare Eze 23:24; Eze 26:10); whereas "ophan," in Eze 1:15-16 implies mere revolution.

coals of fire--the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (Lev 6:12-13), whereby, in type, peace was made with God! Compare Isa 33:12, Isa 33:14. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Coals of fire] These were to signify the burning of the city by the Chaldeans. It seems that the space between the four wheels, which was all on fire, was that from which those coals were taken.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Now the end of the vision is related, which I just touched upon, since God determined utterly to destroy the city; but this is described by a visible and external symbol. God therefore is said to have commanded the wan who was clad in linen garments to fill his hands with coals, and to scatter them, on the city, namely, that he might cause a general burning. Here, indeed, God’s name is not expressed, but shortly afterwards the Prophet more clearly relates what he here touches so briefly and so obscurely. It is evident that the person seated on the throne is here spoken of, and we may collect from the context, that this command cannot be referred to any but to God. But we must observe, that the angel commanded to mark the elect now assumes a new character. And hence we collect that the angels were so the ministers of God’s favor toward the faithful, that at the same time, whenever they were commanded, they executed his vengeance; as a steward placed over a large family, not only sustains the office of providing for the family, in supplying it with food and clothing, but in chastising those who conduct themselves sinfully and wickedly. Such, therefore, is the duty of God’s angels. When God wishes to brand sinners with double shame, he often delivers them up to the devil as his executioner, and when we are delivered into the devil’s hand, this is a sign of extreme vengeance. But God by his angels often exercises judgment against the reprobate, as examples everywhere occur; but that is peculiarly remarkable, when the angel slew so many thousands in the army of Sennacherib, that he raised the siege by which the Assyrians oppressed Jerusalem. (2 Kings 19:35; Isaiah 37:36.) The same thing is now delivered by the Prophet. We saw the angel clad in the linen garments become the protector of the faithful, to preserve them from all injury. But now he is sent to scatter coals through the whole city, to consume the stones and the wood, as well as the men.

These things seem to be contrary to each other, but we show that there is nothing absurd in it, if God imposes a double character on his angels. He said, therefore, to the man who was clothed, enter within the wheel under the cherub Here there is a change of number, because the singular number cherub is put for cherubim. But I remarked before that this is usual, and God proposed nothing else than to mark the place where the fiery coals were taken which burnt up the city. The altar was never without fire; for it was not lawful to use any kind of fire, since in this way the sacrifices were contaminated. (Leviticus 6:12, 13.) But that perpetual fire, which God wished to burn upon the altar, regarded reconciliation to himself; for sins were expiated by sacrifices, and therefore the fire on the altar was as it were the people’s life. But now God signifies that he had a hidden fire within the wheels, which were near the cherubim, or the four animals. But we have said, and it will be necessary to repeat it again, that by wheels all agitations are represented which are discerned under heaven, or revolutions, as they are usually called. But he saw wheels under the angels, because when the wind rises, when the sky is covered with clouds and mists, when the rain descends, and the air is disturbed by lightnings, we think, when all these things happen, that such motions and agitations take place naturally. But before this God wished to teach us that great agitations are not blind, but are directed by secret instinct, and hence the notion or inspiration of the angels, always exists. Now, therefore, when God orders his angel to take fire from the midst of the wheel which was under the cherub, this only means that God has various means of destroying the city. Now the wheels, as we saw before, were carried in different directions, so that they flew throughout the city. Since, therefore, the fire was in the midst of the wheels, while the angels transferred the wheels by their own secret motion, hence we gather that the burning of the city was in the hand of God, and at the same time in the temple. For the Prophet does not now see the wheels near the river Chebar, but in the temple itself; and there is a tacit contrast, as I have reminded you, between the fire by whose incense God was reconciled, and whence also the sacrifices had their odor sweet and pleasing to God, and between this fire, which should be destructive to the whole people. But he says, the angel had entered, that we may know, as I have said before, as soon as God has pronounced what he wishes to be done, that the execution of it is at hand. Lastly, the Prophet here commends to us the effect of his command, when he says, that the angel entered immediately, as God had commanded. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Unto the man clothed with linen.—Hitherto, in Ezekiel 9, he has been employed only in a work of mercy and protection. It is not without significance that now the same person is made the agent of judgment. As God’s love is turned to wrath by man’s impenitence, and as His blessings given to man become curses by their abuse, so those employed by Him as the instruments of His loving-kindness become the very executioners of his “fury.” The “coals of fire,” the symbols of Divine wrath, are represented as “between the cherubim.” In every possible way it is signified that the impending doom is not from man’s will, however men may be used as its instruments, or from any accident, but from God Himself.

Scatter them over the city.—For its destruction. Perhaps the imagery does not signify anything more than destruction, without especial reference to the means employed; but 2Ki_25:9 and 2Ch_36:19 show that the Temple and city were actually burned by the Chaldæans, as was often done with conquered cities that had resisted obstinately.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. between the wheels] The word is singular and occurs again Eze_10:13, being used as a collective to describe the whole wheel-work. There were four wheels (a different word) which are called here collectively wheelwork, lit. whirling. The word is used of the whirlwind or tempest (Psa_77:18), but also of chariot wheels (Isa_5:28; Eze_23:24; Eze_26:10).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he spake unto the man clothed with linen,.... That is, the God of Israel, or the glory of the Lord, that sat upon the throne before described; he gave orders to the man clothed in linen, who appears in another character, and represents the Chaldean or Roman army:

and said, go in between the wheels, even under the cherub; the singular for the plural, the "cherubim"; the wheels were under these; the churches are under their ministers, their pastors, guides, and governors; or rather, since the wheels were by the cherubim, it should be rendered, as by some, "unto the cherub", or "cherubim" (a):

and fill thine hand with coals of fire from between the cherubim, and scatter them over the city; these "coals of fire" were an emblem of the wrath of God against Jerusalem, and of the destruction of it by fire; and these being fetched from between the cherubim, show that the cause of this wrath and ruin was the ill treatment of the prophets of the Lord; see Ch2 36:15; as the destruction of the same city afterwards by the Romans was owing, as to the rejection and killing of the Messiah, so to the prosecution of his apostles, Th1 2:15;

and he went in my sight; in the sight of the prophet, as it appeared to him in vision he saw him go in, as he was ordered, between the wheels, and under the cherubim; but as yet he did not see him take the coals of fire, and much less scatter them; these were afterwards done, as related in the other part of the vision.

(a) "in locum cerubinorum, vel cheruborum", Junius & Tremellius, Piscator; "ad cherubim", Tigurine version; which is approved by Noldius, p. 84. No. 398.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He spake - The person enthroned.

The cherub - The particular cherub who was to hand the coals to destroy Psa 120:4; Isa 10:16; Rev 15:8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Out, to purify (St. Jerome) or punish the city, (Theodoret) which would shortly be reduced to ashes. (Vatable) (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He spake that sat on the throne, i.e. God, who rules the world and church.

Unto the man; to Christ, as before, Eze 9:2.

Go in: it is said, Eze 1:18, that the rings of the wheels were dreadful, but here is a Divine command which encourageth, and insureth, and lessens the dread and terror.

Between the wheels; whether between the four, or between the two foremost, or hindermost, or either, between the wheels that made up one wheel, is not material to inquire.

Fill thine hand: this expresseth the fainess of vengeance which would overtake them, and the certainty and speediness of judgments; for such a quantity of coals in the hand ready to be scattered abroad will very soon set all in a flame.

From between the cherubims; either to intimate to us that this fire was the vengeance of God upon them; for he sits between the cherubims, and is consuming fire to sin; or to intimate that the vengeance was for sins against the grace of God, who sat between the cherubims, and thence gave out his grace toward Israel, Exo 25:20-22; Heb 9:5. But abused grace will kindle into fire.

Scatter them over the city, that it may take fire in all parts, and none may escape; so cast the fire, that the coals may fall on every part.

He went in in my sight; which assured the prophet of the certainty, and intimated too the speed of the effect, which will be within five years’ space.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Between the wheels — Literally, whirling; a different word from the one formerly used for wheel. It is used also in Eze_10:13, and signifies that the wheels are all the time moving like a whirlwind. (Compare also Psa_77:18; Eze_33:23.) It is used, not of a single wheel, but of the entire “wheelwork,” or chariot.

Coals of fire — That which previously the prophet had only ventured to describe as appearing like coals of fire (Eze_1:13) he now sees can be handled and used as powerful weapons of judgment.

Scatter them over the city — All this is symbolical of judgment to come. Josephus tells us how this prophecy was fulfilled by Nebuzaradan, who, having robbed the temple of its treasures, set fire to it “in the fifth month, the first day of the month, in the eleventh year of the reign of Zedekiah, and in the eighteenth year of Nebuchadnezzar he also burnt the palace and overthrew the city” (Ant., X, Eze_8:5).

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Coals of fire.

The coals of fire which Ezekiel saw between the cherubim were to be poured forth in destruction upon the doomed city of Jerusalem. But there are various uses of Divine fire. Let us notice some of them.

I COALS OF FIRE FOR DESTRUCTION". This dreadful destiny of Divine fire must he considered first, as it was the one intended by the prophet. "Our God is a consuming Fire." There is not only punishment, there is destruction in the operation of fire. It hurts, but it also consumes; and its primary work is destruction. "The wages of sin is death." God does not only chastise with the rod; he destroys with his fire. The earlier chastisement is to save from the later destruction. We may be thankful for the sharp lash if it drives us from the burning fire.

II COALS OF FIRE FOR PURIFICATION. Fire does not only destroy; it refines. Refuse is burnt by it; silver is purified. God sends fiery trials to cleanse our souls by burning out the evil, and leaving the better nature freer and purged. Perhaps the fire which would be for destruction if we remained impenitent may be converted into a refiner"s furnace when we learn its burning lesson, and humble ourselves in the very flames of wrath. So let us use the fiery trials of life.

III COALS OF FIRE FOR CONSECRATION. The whole offering of Jewish sacrifice was burnt upon the altar. There is a consuming zeal of God which wholly takes possession of his consecrated servant, and burns through him, so that he is no longer a slave of the earth, but is lifted up as on Elijah"s chariot. Still living in this world, indeed, for the service of God, he feels that the old Adam has been killed, the evil of his nature has been burnt out of him, self has been slain, and now he belongs wholly to God. Alas! so perfect a consecration is not attained by any of us. But Christ"s baptism in fire leads us up to it. It is a supreme mistake to suppose that our Lord calls us only to ease and rest. He calls to the pilgrimage, the battle, the cross, perhaps to the furnace. Even when life outside is smooth, the consecration of will and passion means a fiery ordeal.

IV COALS OF FIRE FOR INSPIRATION. The engine is driven by coals of fire. Our physical energy is dependent on the burning up of the tissue of our bodies. The heat of enthusiasm is the inspiration and source of energy for mental and moral enterprises. Love is a great fire of burning coals, and when it becomes bright and warm, the soul grows strong for sacrifice and service. We may have false fires, indeed, fires of earthly passion that scorch and wither our better nature. No earth-born fire will kindle the devotion of the soul. For this live coals from off God"s altar are needed. The fire from between the cherubim kindles our fire. The great love of Christ coming like coals of fire can give us warmth of love and devotion, and inspire us fur the Christian life.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He - That sat on the throne. Scatter - That it may take fire in all parts, and none may escape.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

between the wheels Heb. (בֵּינוֹת לַגַלְגַל) [lit. between the wheel.] Wherever it says, “And he said...and he said,” it is meant only to be expounded upon. The Holy One, blessed be He, told Gabriel [to take the coals], but he [Gabriel] asked the cherub to [take them first and then] give them to him so that the coals would cool and the decree would be mitigated. And this is clearly stated in the chapter (verse 7): “and he picked up [the fire] and gave [it] into the hands of the one clothed in linen.”

and cast [them] upon the city He did not cast them immediately, and although the one clothed in linen received them, he did not cast them until six years after he had received them, for the coals were smoldering in his hand for all the six years. And you should know [that this is true] because this prophecy was said in the sixth year, and the city was destroyed in the eleventh year.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.