--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 441 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/441/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 441. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/441/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 441. Ezekiel · 2 of 41 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/441/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/441/#p-N [¶0] beryl--rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest ([Ex 28:20]; [So 5:14]; [Da 10:6]). [¶1] four had one likeness--The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion. [¶2] 17. went upon their four sides--Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others. [¶3] 18. rings--that is, felloes or circumferences of the wheels. [¶4] eyes--The multiplicity of eyes here in the wheels, and [Eze 10:12], in the cherubim themselves, symbolizes the plenitude of intelligent life, the eye being the window through which "the spirit of the living creatures" in the wheels ([Eze 1:20]) looks forth (compare [Zec 4:10]). As the wheels signify the providence of God, so the eyes imply that He sees all the circumstances of each case, and does nothing by blind impulse. [¶5] 19. went by them--went beside them. [¶6] 20. the spirit was to go--that is, their will was for going whithersoever the Spirit was for going. [¶7] over against them--rather, beside or in conjunction with them. [¶8] spirit of the living creature--put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power. [¶9] 21. over against--rather, "along with" [Henderson]; or, "beside" [Fairbairn]. [¶10] 22. upon the heads--rather, "above the heads" [Fairbairn]. [¶11] colour--glitter. [¶12] terrible crystal--dazzling the spectator by its brightness. [¶13] 23. straight--erect [Fairbairn], expanded upright. [¶14] two ... two ... covered ... bodies--not, as it might seem, contradicting [Eze 1:11]. The two wings expanded upwards, though chiefly used for flying, yet up to the summit of the figure where they were parted from each other, covered the upper part of the body, while the other two wings covered the lower parts. [¶15] 24. voice of ... Almighty--the thunder ([Psa 29:3], ). [¶16] voice of speech--rather, "the voice" or "sound of tumult," as in [Jr 11:16]. From an Arabic root, meaning the "impetuous rush of heavy rain." [¶17] noise of ... host--([Is 13:4]; [Da 10:6]). [¶18] 25. let down ... wings--While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication. [¶19] 26. The Godhead appears in the likeness of enthroned humanity, as in [Ex 24:10]. Besides the "paved work of a sapphire stone, as it were the body of heaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge ([Re 19:11-16]). The azure sapphire answers to the color of the sky. As others are called "sons of God," but He "the Son of God," so others are called "sons of man" ([Eze 2:1], ), but He "the Son of man" ([Mt 16:13]), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of "the fulness of the Godhead" ([Col 2:9]). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as "a man." [¶20] 27. colour of amber--"the glitter of chasmal" [Fairbairn]. See on [Eze 1:4]; rather, "polished brass" [Henderson]. Messiah is described here as in [Da 10:5], ; [Re 1:14], . [¶21] 28. the bow ... in ... rain--the symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days ([Re 4:3]). "Like hanging out from the throne of the Eternal a fing of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the divine work should require a deluge of wrath, still the faithfulness of God would only shine forth the more brightly at last to the children of promise, in consequence of the tribulations needed to prepare for the ultimate good" [Fairbairn]. ([Is 54:8-10]). [¶22] I fell upon ... face--the right attitude, spiritually, before we enter on any active work for God ([Eze 2:2]; 3:23, 24; [Re 1:17]). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel; as was done afterwards in the opening vision of the Revelation of Saint John. ### Chapter 2 ### Eze 2:1-10. Ezekiel's Commission [¶25] 1. Son of man--often applied to Ezekiel; once only to Daniel ([Da 8:17]), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" ([2Co 12:7]). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on [Eze 1:26]). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively ([Psa 8:4-8]; [Mt 16:13]; ; and on the other hand, [Da 7:13], ; [Mt 26:64]; [Joh 5:27]). [¶26] 2. spirit entered ... when he spake--The divine word is ever accompanied by the Spirit ([Ge 1:2], ). [¶27] set ... upon ... feet--He had been "upon his face" ([Eze 1:28]). Humiliation on our part is followed by exaltation on God's part ([Eze 3:23], ; [Job 22:29]; [Jas 4:6]; [1Pe 5:5]). "On the feet" was the fitting attitude when he was called on to walk and work for God ([Ep 5:8]; ). [¶28] that I heard--rather, "then I heard." [¶29] 3. nation--rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in [Is 1:10], they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God ([Ho 1:9]). [¶30] 4. impudent--literally, "hard-faced" ([Eze 3:7], ). [¶31] children--resumptive of "they" ([Eze 2:3]); the "children" walk in their "fathers'" steps. [¶32] I ... send thee--God opposes His command to all obstacles. Duties are ours; events are God's. [¶33] Thus saith the Lord God--God opposes His name to the obstinacy of the people. [¶34] 5. forbear--namely, to hear. [¶35] yet shall know--Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity ([Eze 33:33]). [¶36] 6. briers--not as the Margin and Gesenius, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called ([2Sa 23:6]; [So 2:2]; [Is 9:18]). [¶37] scorpions--a reptile about six inches long with a deadly sting at the end of the tail. [¶38] be not afraid--([Lu 12:4]; [1Pe 3:14]). [¶39] 7. most rebellious--literally, "rebellion" itself: its very essence. [¶40] 8. eat--(See on [Jr 15:16]; [Re 10:9], ). The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers. [¶41] 9. roll--the form in which ancient books were made. [¶42] 10. within and without--on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.