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Translation
American Standard Version
As for the wheels, they were called in my hearing the whirling wheels.
World English Bible Messianic
As for the wheels, they were called in my hearing, the whirling wheels.
In the KJVVerse 20,647 of 31,102
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Commentary on Ezekiel 10 verses 8–22
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, Psa 103:19. 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 (Eze 1:10), is here the face of a cherub, and is the first face (Eze 10:14), 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 (Kg1 6:29), 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, Eze 10:20. 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 (Eze 10:9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, Sa1 2:4, etc. Nay, their appearance is as if there were a wheel in the midst of a wheel (Eze 10:10), 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 (Eze 10:13): 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 (Eze 10:11), and the living creatures went every one straight forward, Eze 10:22. 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, Eze 10:9. 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, Eze 10:12. The living creatures and the wheels concur in their motions and rests (Eze 10:17); 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, Eze 9:9), 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, Eze 10:18. 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 (Eze 10:19), 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. 8); 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, Psa 103:20. 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 (Pe1 3:22) 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 currs - 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, Eze 10:19. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–22. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Versed 8 and following) And I saw, and behold, there were four wheels beside the Cherubim. One wheel beside one Cherub, and another wheel beside another Cherub. The appearance of the wheels was like the gleam of a chrysolite stone, and they all had the same likeness, like a wheel within a wheel. When they moved, they went in the four directions without turning as they went. And the wheels went toward the place where the first wheel went, and they followed in its tracks and did not turn back. And all their bodies, and necks, and hands, and wings, and circles, were full of eyes all around the four wheels. And these wheels he called voluble, as I heard. But it had four faces. One face, the face of a Cherub; and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle. And the Cherubim were elevated. Notice what was before, or how many species of wheels, according to the Septuagint, like the appearance of a beryl: but now, according to the same, like the appearance of a carbuncle; so that the likeness of wings being moved by fire, which is attributed to the Cherub, may be shown: although in Hebrew, both above and here, it is written 'beryl,' which the Eagle translated as 'chrysolite' and Symmachus as 'hyacinth.' And again, when we turn to them: And the whole body of them, which is understood to be of the wheels, is written in Hebrew: And all their flesh, and necks, and hands, and feathers, and circles. Note that flesh is called in heavenly powers, as when we read: Flesh and blood shall not possess the kingdom of God, neither shall corruption possess incorruption (I Cor. XV), let us know that not the substance of the flesh, but the works, are condemned: For Basar () which is written in this place, signifies not the body, but rather flesh. But he called the circles of wheels, iron edges, by which the roundness of the wood is constrained and tightened. And these wheels not only have flesh, or bodies, or limbs: but also necks, and hands, and feathers, so that we perceive the effectiveness of things in each, not images of limbs. The wheels themselves are also called in the Hebrew tongue Gelgel, which Symmachus interpreted as revolving, and Aquila as a wheel. Furthermore, what follows: When I was listening, until the place where it is written: The Cherubim are lifted up, it is not found in the Septuagint; but it has been added from the Hebrew. In which it is to be noted that, as stated above, there are not, as it were, four faces on the right and four faces on the left: the face of a man and the face of a lion on the right, and the face of a calf on the left, and the face of an eagle; so that they are believed to be different on the left and on the right. But an equal order of all is described, with Scripture saying: Yet it had four faces: one face, the face of a Cherub, and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle; so that the first and second, and third, and fourth faces, are described not by the difference of places on the right and the left, but by one order of degrees. He named the first face Cherub, which he had spoken about earlier as the face of a calf. From this, it is understood that the face of the Cherub is the face of a calf. The explanation of this vision includes the meaning of all these things.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 10:13 offers a concise yet profound glimpse into the prophet's vision of God's mobile throne-chariot, specifically focusing on the mysterious and responsive nature of the wheels. Amidst the intricate and awe-inspiring divine machinery, a singular, powerful command is issued to the wheels, emphasizing their unity, obedience, and the precise, purposeful movement of God's glory. This verse underscores the divine sovereignty and the ordered nature of God's presence, even as it prepares to depart from the Jerusalem temple, signaling impending judgment and the ultimate fulfillment of God's righteous decrees.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:13 employs several powerful literary devices that enhance its profound theological message. Symbolism is paramount, with the "wheels" representing not just physical components but the dynamic, purposeful, and sovereign movement of God's glory and His providential control over all creation. Their intricate "wheel within a wheel" design further symbolizes the complexity, interconnectedness, and perfect order of God's plans, which are beyond human full comprehension yet perfectly executed. The act of "crying unto them" and their implied "hearing" introduces elements of Anthropomorphism or Personification, attributing human-like qualities (the capacity to receive and respond to a command) to inanimate or semi-animate components of the divine throne. This device serves to emphasize the living, responsive nature of God's presence and the absolute obedience of all elements within His cosmic order to His divine will. The Repetition of "wheel" (implied in the plural and then explicitly in the singular cry) draws attention to this central element of the vision, reinforcing its significance and highlighting the unity of purpose despite multiplicity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:13 profoundly reinforces the biblical truth of God's absolute sovereignty and meticulous control over all things, even the seemingly complex and mysterious aspects of His divine operations. The wheels, though intricate and awe-inspiring, are not chaotic but move with perfect order and responsiveness to a singular divine voice. This speaks to a God who is not distant or disengaged but actively orchestrates every detail of His creation and providential plan, whether in judgment or salvation. It highlights that God's will is singular and supreme, and all elements of His cosmic order, even the inanimate or symbolic, are perfectly aligned with His purpose. This ordered movement of God's glory, even in departure, signifies that His actions are always deliberate, just, and ultimately for the fulfillment of His covenant purposes, demonstrating His unwavering faithfulness to His character and promises.
REFLECTION AND APPLICATION
Ezekiel 10:13, though brief and set within a grand, mystical vision, offers profound truths for contemporary believers. It reminds us that our God is a God of order, purpose, and absolute control. In a world that often feels chaotic, unpredictable, and overwhelming, this verse provides a powerful anchor: the "wheels" of history, providence, and even personal circumstances are not spinning wildly out of control. Instead, they are under the precise command of a sovereign God, moving in perfect obedience to His voice. This should instill both awe and comfort. Awe, because His ways are beyond our full comprehension, yet perfect in their design and execution. Comfort, because even when we cannot discern the path or understand the complexities of life's movements, we know that God is speaking, and His will is being executed with precision and ultimate goodness. Our response, like the wheels, should be one of humble obedience and trusting surrender, knowing that God's movements, whether in judgment or blessing, are always purposeful and ultimately for His glory and our eternal good.
Questions for Reflection
FAQ
What is the significance of the shift from "wheels" (plural) to "O wheel" (singular) in Ezekiel 10:13?
Answer: The shift from the plural "wheels" (אוֹפַנִּים, 'ophanîm) to the singular "O wheel" (הַגַּלְגַּל, haggalgal) is highly significant and rich with meaning. It emphasizes the unity of purpose and the singular will governing the divine chariot. Despite being multiple, complex components, they function as one cohesive unit, moving in perfect harmony under a single divine command. This suggests that the "cry" is not to individual wheels as separate entities, but to the collective essence or function of the entire system of movement, highlighting the absolute control and precision of God's operations. It underscores that God's plan is unified and perfectly executed, with all its intricate parts working in concert towards a singular divine objective. This linguistic shift powerfully conveys the idea that God's sovereignty is absolute, bringing perfect order and coordinated action out of apparent complexity, as seen in the broader vision of God's glory throughout Ezekiel 1 and Ezekiel 10.
CHRIST-CENTERED FULFILLMENT
Ezekiel 10:13, with its depiction of divine order and the responsiveness of creation to God's voice, finds its ultimate fulfillment and clearest expression in Jesus Christ. The "cry" to the wheels, orchestrating their precise movement, foreshadows the ultimate Word of God, Jesus, through whom all things were made and by whom all things hold together (Colossians 1:16-17). Just as the wheels respond to a divine command, the entire cosmos, created and sustained by Christ, operates according to His sovereign will. He is the one who "upholds the universe by the word of his power" (Hebrews 1:3). The purposeful movement of God's glory, symbolized by the wheels, finds its ultimate trajectory in Christ's redemptive work, which is the very purpose for which God's glory moved from heaven to earth. The departure of God's glory from the temple in Ezekiel's day, signaling judgment due to sin, ultimately gives way to the new and eternal temple, Christ's body, where God's glory dwells fully and permanently (John 1:14). Through Christ, the seemingly complex "wheels" of God's redemptive plan are revealed and executed with perfect precision, moving toward the establishment of His eternal kingdom and the reconciliation of all things to God (Ephesians 1:9-10). He is the one who brings all things into perfect alignment with the Father's will, ensuring that every divine purpose is accomplished.