John Calvin Commentary Ezekiel 10:2

"And he spake unto the man clothed in linen, and said, Go in between the whirling [wheels], even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and scatter them over the city. And he went in in my sight." — Ezekiel 10:2 (ASV)

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 man who was clad in linen garments to fill his hands with coals, and to scatter them on the city, meaning, so that he would cause a general burning.

Here, indeed, God’s name is not expressed, but shortly afterwards the Prophet more clearly relates what he here touches upon so briefly and obscurely. It is evident that the person seated on the throne is spoken of here, and we may gather from the context that this command cannot be referred to anyone but God.

But we must observe that the angel commanded to mark the elect now assumes a new character. And from this we gather that the angels were the ministers of God’s favor toward the faithful, so that at the same time, whenever they were commanded, they also executed His vengeance. This is like a steward placed over a large family, who not only fulfills the duty of providing for the family by supplying it with food and clothing, but also of 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 often exercises judgment against the reprobate by His angels, as examples everywhere occur. That instance is particularly remarkable when the angel slew so many thousands in the army of Sennacherib, thereby raising the siege by which the Assyrians oppressed Jerusalem (2 Kings 19:35; Isaiah 37:36).

The same thing is now related by the Prophet. We saw the angel clad in linen garments become the protector of the faithful, to preserve them from all injury. But now he is sent to scatter coals throughout 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 "cherub" is used instead of "cherubim."

But I remarked before that this is usual, and God intended only to mark the place from where the fiery coals were taken that burned up the city. The altar was never without fire, for it was not lawful to use any other kind of fire, since in this way the sacrifices would be contaminated (Leviticus 6:12–13).

But that perpetual fire, which God wished to burn upon the altar, pertained to reconciliation with Himself; for sins were expiated by sacrifices, and therefore the fire on the altar was, in a sense, 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 living creatures.

But we have said, and it is necessary to repeat, that by wheels all commotions are represented that 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 lightning—when all these things happen—we think that such motions and commotions occur naturally.

But before this, God wished to teach us that great commotions are not blind but are directed by a secret impulse, and hence the guidance 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, from this 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 from which the sacrifices also had their sweet and pleasing odor to God) and this fire, which would be destructive to the whole people. But he says, the angel had entered, so that we may know, as I have said before, that as soon as God has pronounced what He wishes to be done, its execution is at hand. Lastly, the Prophet here highlights for us the effect of His command when he says that the angel entered immediately, as God had commanded.