1 The vision of the coals of fire, to be scattered over the city. 8 The vision of the cherubims.
1. Then I looked. The vision described in ch. 1:15–28 reappears. In the expanse of firmament there is seen, as before, the likeness of a sapphire throne. Ezekiel does not mention a being upon the throne. That one was there is implied by the “he spake” of the following verse.
Cherubims. Better, “cherubim.” “Cherubim” is the transliteration of the Hebrew plural kerubim, and does not require the “s” as a sign of the plural. The “cherubims” of ch. 10 correspond to the “living creatures” of ch. 1. In Hebrew theology a cherub was a being of a sublime and celestial nature, of human form, though with wings. Cherubim guarded the gate of Paradise (Gen. 3:24). The statues over-shadowing the mercy seat, both in the tabernacle and in Solomon’s Temple, were called cherubim (Ex. 25:18; 1 Kings 6:23; cf. 1 Sam. 4:4; 2 Sam. 22:11). Contrasted with the upright form of the cherubim described by Ezekiel, the Babylonian cherubim, called karūbu, or kāribu, literally, “intercessors,” were in the form of human-headed animals such as bulls and lions although some had the form of human beings.
2. Unto the man. The captain of the six ministers of judgment (ch. 9:2) is addressed and commanded to fill his hands with coals of fire and scatter them over the city. The act symbolizes the impending destruction of the city. It is not certain whether the imagery actually signifies the means of destruction (2 Chron. 36:19). The Temple and city were burned by the Chaldeans (2 Kings 25:9). Compare Rev. 8:5.
4. Cherub. The singular form is used in the collective sense. The LXX retains the plural. The movements of the glory of the Lord seem to have been symbolic of the divine Presence preparing to leave the Temple.
5. The voice. The fact that the wings were in motion suggests that the cherubim are preparing to depart from the Temple (see ch. 1:24).
Almighty God. Heb. ’El–Shaddai. A frequent title of God, Shaddai often occurs without ’El (God), especially in the book of Job, where there are 31 such instances. The root meaning of Shaddai is not definitely known. Scholars have offered various suggestions, but none of these is satisfactory (see Vol. I, p. 171).
6. Take fire. These movements symbolize the close connection between heaven and the events on this earth. The course of history is not the outworking of blind forces, but behind the play and counterplay of human events in God working out His purposes (see on ch. 1:19).
8. A man’s hand. The hand represents the hand of the Omnipotent One sustaining and guiding the heavenly beings. These, in turn, impelled the wheels, symbolic of the hand of God in the affairs of this earth (see PK 536).
9. Four wheels by the cherubims. Verses 9–17 largely repeat the description given in the vision of ch. 1 (see comments there). There are some variations. The repetition is not accidental, for here the movements are given in connection with the progress of the narrative, and God is shown as directly connected with the events leading to Jerusalem’s downfall. The vision of the living creatures at Chebar was general, showing the hand of God in all history; the one at Jeusalem, specific, showing His hand in one significant event. Among the variations are the mention of the abundance of eyes (ch. 10:12). They cover the whole body of the cherubim as well as the rings of the wheels (ch. 1:18). These eyes doubtless symbolize vigilance and intelligence. They show that nothing can escape the eye of God, since “all things are naked and opened un
Nichol, F. D. (1978; 2002). The Seventh-day Adventist Bible Commentary, Volume 4 (567). Review and Herald Publishing Association.