Exegetical and Hermeneutical Commentary of Ezekiel 10:8
And there appeared in the cherubims the form of a man’s hand under their wings.
8. On the “hands” of the cherubim, cf. ch. Eze 1:8.
Instead of depicting the conflagration of the city, which would have been impossible, the prophet’s attention is anew drawn to the cherubim, and a fresh description of the living creatures and of the divine chariot follows.
Fuente: The Cambridge Bible for Schools and Colleges
An explanation following upon the mention of the hand. It is characteristic of this chapter that the narrative is interrupted by explanatory comments. The narrative is contained in Eze 10:1-3, Eze 10:6-7, Eze 10:13, Eze 10:15 (first clause), 18, 19; the other verses contain the interposed explanations.
Fuente: Albert Barnes’ Notes on the Bible
Eze 10:8
And there appeared in the cherubims the form of a mans hand under their wings.
The hand and the wing
There are two proofs of our religious life. The first is our great thoughts of God; the second is our great deeds for God. On the first we soar up to Him as on a wing; with the second we labour for Him as with a hand. The Bible, the whole structure of our sacred faith, appeals to the two aspects of life–divine and human. It has the wing and the hand; it reaches out to heights we cannot attain; it is suffused in splendours and in mysteries beyond our endurance. The Trinity and the Godhead, eternal duration, the origin of things, the eternal love of God to man, His electing and atoning grace–how far off these things seem. On the other hand, how it sinks down to sympathy, to fellowship, to suffering, arching them over by visible and invisible majesty. Thus, while man mourns over his lot, that his strength is labour and sorrow, he finds, as Ruskin has finely said, that labour and sorrow are his strength; and God makes him fit for soaring by sorrowing or by sympathetic doing.
I. See what a Divine work creation is. Here, in this human hand beneath the angels wing, do we see the procedure of the Divine work. All Gods most beautiful things are related to use. God does not unfold from His mind beauty alone. Infinite thought, ah! but infinite manipulation too; this hand, the hand of the Infinite Artist, tinted every flower and variegated every leaf into loveliness; this hand, the hand of the Infinite Mechanician–I do not like the word, but let it go–gave respiration and lustre arid plumage to the wing of every bird; this hand, the hand of the Infinite Architect, poised every planet in space, and adapted its measure of force to every grain of sand. I would not preach a gospel of cold utilitarianism–that word usually represents the hand without the wing; it is the depravity of logic which it represents, not the Divine reason and fitness. On the contrary, many know nothing of use. Oh, what wasted lives we lead! Alas! alas! our most beautiful things are as perishable foam bells, born and expiring on a wave. Not so God.
II. Then you see what Divine providence is. Man is the one manifold. In the multiplicity of Divine operations we see the human hand beneath the angels wing. A little lower than the angels, God carries on His great operations. What is this humanity which everywhere meets us alike, in things above and beneath? Angels desiring to look into the things of men, and all nature striving upward into manhood. By men surely God carries on some of the greatest affairs of His providence. From His exalted concealment, God is constantly energising by the human hand. This in all ages has been. And is not our redemption a hand, the human hand beneath the Divine wing, a hand stretched out, the likeness of a mans hand beneath the cherubim. What is the humanity of Jesus but the human hand beneath the Divine wing? If all things on earth whisper man, and point to man, and reflect man, and prophesy the reign and the ultimate Christian perfectibility of man, oh, what a consolation is this! Thus, also, this thought, this idea, rebukes the many false modern notions of God. See in this Gods own picture of His providence; and never be it ours to divorce that human from the Divine in Gods being.
III. See, in the human hand beneath the wing of the angel, the relation of a life of action to a life of contemplation. The great Gregory says, The rule of the Christian life is first to be joined to an active life in productiveness, and after, to a contemplative mind in rest. Thus, when the mind seeks rest in contemplation, it sees more, but it is less productive in fruit to God; when it betakes itself to working, it sees less but bears more largely. Hence, then, by the wings of the creatures we may behold the contemplations of the saints, by which they soar aloft, and, quitting earthly scenes, poise themselves in the regions of heaven; as it is written, They shall mount up as on wings. And by the hands understand deeds, they administer even by bodily administration; but the hands under the wings show how they surpass the deeds of their action by the excellence of contemplation.
IV. Religion is the human hand beneath the angels wing. It is both. So I may say to you: Has your religion a hand in it? Has your religion a wing in it? Has it a hand? It is practical, human, sympathetic. Has it a wing? It is lofty, unselfish, inclusive, divine. Has it a hand? How does it prove itself? By embracing, and this hand laying hold upon–by works. Has it a wing? How does it prove itself? By prayer, by faith, by heaven. I do not know if you have read and are acquainted with the essay of that eminent man, Richard Owen, On the Nature of Limbs; if so, you did not fail to meditate on that frontispiece, in which the science of anatomy rises into more than the play of poetry; where that great, perhaps greatest of all anatomists, does not hesitate to show to us by a diagram, the human skeleton hand, clothed upon, preening, developing into the wing of an angel. But faith sees more than science: faith does, indeed, behold the hand rising into the wing; indeed, sees in the hand only the undeveloped wing. Without a doubt it shall be so; we are preparing for the hour when our wings shall burst from their prison and spring into the light. (E. P. Hood.)
The hidden hands of Christlike ministry
Oberlin, the French philanthropist, was once travelling in the depth of winter amongst the mountains of Alsace. The cold was intense, the snow lay thickly upon the ground, and ere the half of his journey was over he felt himself yielding to fatigue and sleep. He knew if he gave way to sleep he would wake no more; but in spite of this knowledge, desire for sleep overcame him, and he lost consciousness. When he came to again, a waggoner in blue blouse was standing over him, urging him to take wine and food. By and by his strength revived, he was able to walk to the waggon, and was soon driven to the nearest village. His rescuer refused money, saying it was his duty to assist one in distress. Oberlin begged to know his name, that he might remember him in his prayers. I see, replied the waggoner, you are a preacher. Tell me the name of the Good Samaritan. I cannot, answered Oberlin, for it is not recorded. Ah, well, said the waggoner, when you can tell me his name, I will then tell you mine. And so he went away. (The Signal.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. The form of a man’s hand under their wings.] I am still of opinion that the hands and wings were not distinct. The arms were feathered like wings, and the hand terminated the arm; but as the long front feathers of the wings would extend much beyond the fingers, hence the hands would appear to be under the wings. See on Eze 1:8. The human hand might be intended to show that God helps and punishes man by man; and that, in the general operations of his providence, he makes use of human agency.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There appeared to the prophet.
The cherubims; the ministering spirits.
The form of a mans hand; shaped to speedy, accurate working; it is therefore a mans hand. One hand was put forth to reach the fire, and that one is mentioned, though the angels had hands under their wings.
Under their wings; the manner of angels working is hereby insinuated, for it is secret and speedy; secret, as hidden under wings; and speedy, as effected by the swiftest motion; the very speed hideth it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The “wings” denotealacrity, the “hands” efficacy and aptness, in executingthe functions assigned to them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there appeared in the cherubim,…. The Septuagint version is, “I saw the cherubim”; and so the Syriac version, “I saw in the cherubim”; what follows:
the form of a man’s hand under their wings; one of them put forth his hand, which was seen by the prophet, as declared in Eze 10:7; but this was only the “form” of one; which is observed to show that it is not to be taken literally, but as seen in the vision of prophecy; and being under their wings denotes secrecy and privacy: and the whole being applied to the ministers of the word is expressive of their activity and diligence in the work of the Lord, both in private and in public; and that they make no boast nor show of their works and labours, and ascribe nothing to themselves, but all to the grace of God that is with them, 1Co 15:10;
[See comments on Eze 1:8].
Fuente: John Gill’s Exposition of the Entire Bible
| The Vision of the Divine Glory. | B. C. 593. |
8 And there appeared in the cherubims the form of a man’s hand under their wings. 9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. 10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 12 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. 13 As for the wheels, it was cried unto them in my hearing, O wheel. 14 And every one 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. 15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar. 16 And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. 18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. 19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD‘s house; and the glory of the God of Israel was over them above. 20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims. 21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. 22 And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.
We have here a further account of the vision of God’s glory which Ezekiel saw, here intended to introduce that direful omen of the departure of that glory from them, which would open the door for ruin to break in.
I. Ezekiel sees the glory of God shining in the sanctuary, as he had seen it by the river of Chebar, and gives an account of it, that those who had by their wickedness provoked God to depart from them might know what they had lost and might lament after the Lord, groaning out their Ichabod, Where is the glory? Ezekiel here sees the operations of divine Providence in the government of the lower world, and the affairs of it, represented by the four wheels; and the perfections of the holy angels, the inhabitants of the upper world, and their ministrations, represented by the four living creatures, every one of which had four faces. The agency of the angels in directing the affairs of this world is represented by the close communication that was between the living creatures and the wheels, the wheels being guided by them in all their motions, as the chariot is by him that drives it. But the same Spirit being both in the living creatures and in the wheels denoted the infinite wisdom which serves its own purposes by the ministration of angels and all the occurrences of this lower world. So that this vision gives out faith a view of that throne which the Lord has prepared in the heavens, and that kingdom of which rules over all, Ps. ciii. 19. The prophet observes that this was the same vision with that he saw by the river of Chebar (Eze 10:15; Eze 10:22), and yet in one thing there seems to be a material difference, that that which was there was the face of an ox, and was on the left side (ch. i. 10), is here the face of a cherub, and is the first face (v. 14), whence some have concluded that the peculiar face of a cherub was that of an ox, which the Israelites had an eye to when they made the golden calf. I rather think that in this latter vision the first face was the proper appearance or figure of a cherub, which Ezekiel knew very well, being a priest, by what he had seen in the temple of the Lord (1 Kings vi. 29), but which we now have no certainty of at all; and by this Ezekiel knew assuredly, whereas before he only conjectured it, that they were all cherubim, though putting on different faces, v. 20. And this first appearing in the proper figure of a cherub, and yet it being proper to retain the number of four, that of the ox is left out and dropped, because the face of the cherub had been most abused by the worship of an ox. As sometimes when God appeared to deliver his people, so now when he appeared to depart from them, he rode on a cherub, and did fly. Now observe here, 1. That this world is subject to turns, and changes, and various revolutions. The course of affairs in it is represented by wheels (v. 9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, 1 Sam. ii. 4, c. Nay, their appearance is as if there were a wheel in the midst of a wheel (<i>v. 10), which intimates the mutual references of providence to each other, their dependences on each other, and the joint tendency of all to one common end, while their motions as to us are intricate, and perplexed, and seemingly contrary. 2. That there is an admirable harmony and uniformity in the various occurrences of providence (v. 13): As for the wheels, though they moved several ways, yet it was cried to them, O wheel! they were all as one, being guided by one Spirit to one end; for God works all according to the counsel of his own will, which is one, for his own glory, which is one. And this makes the disposal of Providence truly admirable, and to be looked upon with wonder. As the works of his creation, considered separately, were good, but all together very good, so the wheels of Providence, considered by themselves, are wonderful, but put them together and they are very wonderful. O wheel! 3. That the motions of Providence are steady and regular, and whatever the Lord pleases that he does and is never put upon new counsels. The wheels turned not as they went (v. 11), and the living creatures went every one straight forward, v. 22. Whatever difficulties lay in their way, they were sure to get over them, and were never obliged to stand still, turn aside, or go back. So perfectly known to God are all his works that he never put upon to new counsels. 4. That God make more use of the ministration of angels in the government of this lower world than we are aware of: The four wheels were by the cherubim, one wheel by one cherub and another wheel by another cherub, v. 9. What has been imagined by some concerning the spheres above, that every orb has its intelligence to guide it, is here intimated concerning the wheels below, that every wheel has its cherub to guide it. We think it a satisfaction to us if under the wise God there are wise men employed in managing the affairs of the kingdoms and churches; whether there be so or no, it appears by this that there are wise angels employed, a cherub to every wheel. 5. That all the motions of Providence and all the ministrations of angels are under the government of the great God. They are all full of eyes, those eyes of the Lord which run to and fro through the earth and which the angels have always an eye to, v. 12. The living creatures and the wheels concur in their motions and rests (v. 17); for the Spirit of life, as it may be read, or the Spirit of the living creatures, is in the wheels. The Spirit of God directs all the creatures, both upper and lower, so as to make them serve the divine purpose. Events are not determined by the wheel of fortune, which is blind, but by the wheels of Providence, which are full of eyes.
II. Ezekiel sees the glory of God removing out of the sanctuary, the place where God’s honour had long dwelt, and this sight is as sad as the other was grateful. It was pleasant to see that God had not forsaken the earth (as the idolaters suggested, ch. ix. 9), but sad to see that he was forsaking his sanctuary. The glory of the Lord stood over the threshold, having thence given the necessary orders for the destruction of the city, and it stood over the cherubim, not those in the most holy place, but those that Ezekiel now saw in vision, v. 18. It ascended that stately chariot, as the judge, when he comes off the bench, goes into his coach and is gone. And immediately the cherubim lifted up their wings (v. 19), as they were directed, and they mounted up from the earth, as birds upon the wing; and, when they went out, the wheels of this chariot were not drawn, but went by instinct, beside them, by which it appeared that the Spirit of the living creatures was in the wheels. Thus, when God is leaving a people in displeasure, angels above, and all events here below, shall concur to further his departure. But observe here, In the courts of the temple where the people of Israel had dishonoured their God, had cast off his yoke and withdrawn the shoulder from it, blessed angels appear very ready to serve him, to draw in his chariot, and to mount upwards with it. God has shown the prophet how the will of God was disobeyed by men on earth (ch. viii.); here he shows him how readily it is obeyed by angels and inferior creatures; and it is a comfort to us, when we grieve for the wickedness of the wicked, to think how his angels do his commandments, hearkening to the voice of his word, Ps. ciii. 20. Let us now, 1. Take a view of this chariot in which the glory of the God of Israel rides triumphantly. He that is the God of Israel is the God of heaven and earth, and has the command of all the powers of both. Let the faithful Israelites comfort themselves with this, that he who is their God is above the cherubim; their Redeemer is so (1 Pet. iii. 22) and has the sole and sovereign disposal of all events; the living creatures and the wheels agree to serve him, so that he is head over all things to the church. The rabbin call this vision that Ezekiel had Mercabah–the vision of the chariot; and thence they call the more abstruse part of divinity, which treats concerning God and spirits, Opus currus—The work of the chariot, as they do the other part, that is more plain and familiar, Opus bereshith—The work of the creation.— 2. Let us attend the motions of this chariot: The cherubim, and the glory of God above them, stood at the door of the east gate of the Lord’s house, v. 19. But observe with how many stops and pauses God departs, as loth to go, as if to see if there be any that will intercede with him to return. None of the priests in the inner court, between the temple and the altar, would court his stay; therefore he leaves their court, and stands at the east gate, which led into the court of the people, to see if any of them would yet at length stand in the gap. Note, God removes by degrees from a provoking people; and, when he is ready to depart in displeasure, would return to them in mercy if they were but a repenting praying people.
Fuente: Matthew Henry’s Whole Bible Commentary
I will now pass rapidly over what I explained more copiously in the first chapter, lest I should burden you with vain repetition. I said that hands appeared under the wings, that the Prophet might understand the great vigor of angels for action: but in the meantime it marked the agreement of their agitation with the obedience which they offer to God. For doubtless wings in angels represent direction, by which God testifies that the angels have no proper or independent, motion, but are governed by his secret instinct: for wings signify something terrestrial and human. And it is clear that when wings were given to angels, by this symbol God’s secret government was pointed out, (Col 1:16,) for they are not only called principalities, but powers. Since, therefore, God governs angels by his own will, he therefore wishes them to be represented in the sanctuary as winged. (Exo 25:20, and Exo 37:9.) Now, because there is no action without hands, the Prophet says that human hands appeared under the wings: as if he had said, that this alacrity was not without its effect, because it was joined with operation, for we know that all functions are designated by this word in Scripture. It is then as if he said, that the angels were winged, since they were animated by the secret virtue of God, and had no motion in themselves; then that they were apt and fit for exercising the functions committed to them, because they were endued with hands. But he says that those hands lay hid under their wings, because angels do not take up anything rashly, as men take up a matter vigorously, but without choice. He says, then, that their hands were covered by the wings, because angels undertake nothing rashly nor without consideration, but every operation of theirs depends on that secret government of God of which I have spoken. It follows —
Fuente: Calvin’s Complete Commentary
8. “And something like a human hand became visible on the cherubs under their wings.” Kautzsch. Ezekiel could not have known it, but in view of the incarnation there is an added beauty in this picture of a man’s hand beneath these symbolical representations of universal life. The hand that moves the world is the hand that made it the hand of “the man Christ Jesus.” (See note Eze 1:26.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And there appeared in the cherubim the form of a man’s hand under their wings.’
This is to explain how the cherub was able to take the fire and hand it to the angel (see also Eze 1:8) by means of a man’s hands under his wings. The foreign ‘cherubim’ on which these cherubim were patterned did not have hands.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 10:8. The form of a man’s hand These hands of men, says Houbigant, appear to signify the human aids and counsels which God makes use of to effect the great purposes of his own divine will.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 10:8 And there appeared in the cherubims the form of a man’s hand under their wings.
Ver. 8. And there appeared the form of a man’s hand under their wings.] Quasi gladius intra vaginam, as a sword within the scabbard, ready to be drawn out for execution. The hand, saith Aristotle, is the instrument of instruments. Nature hath given us hands, saith Cicero, multarum artium ministras, &c., to act and do business. Angels have neither hands nor wings, to speak properly, yet are said here to have both, to show their activity and celerity in God’s service. Hands of a man they are said to have, to show that they do all prudently and with reason; and these hands are under their wings, saith one, to signify their hidden nature and operation. A good man, like a good angel, saith another, a hath the wings of contemplation, the hands of action, the wings of faith, the hands of charity, wings whereon he raiseth his understanding, and hands wherewith he exciteth his will, &c.
a Essays Mor. and Theol., p. 33.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man’s = human. Hebrew. ‘adam. App-14. The same word as in Eze 10:14; Eze 10:21. Not the same as in verses: Eze 10:2, Eze 10:3, Eze 10:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 10:21, Eze 1:8, Isa 6:6
Reciprocal: Eze 1:4 – colour
Fuente: The Treasury of Scripture Knowledge
Eze 10:8. The appearance of a man’s ‘hand- indicated the institutions in the imagery possessed the skill of human beings.
Fuente: Combined Bible Commentary
Eze 10:8-13. There appeared in the cherubim the form of a mans hand See Eze 1:8. The following verses to the 12th are the same, in substance, with Eze 1:16-18, where see the notes. To the place where the head looked they followed, Eze 10:11. Each wheel consisted of four semicircles in correspondence to the heads of each animal. It was cried unto them, O wheel Or, move round, as some render the word. They were put in mind of continually attending upon their duty; for the wheels and living creatures were animated with the same principle of understanding and motion.