Here the Prophet relates another vision which has a great likeness to the first which he related to us in the first chapter, but it has another object, as we shall soon see. Since we discussed the chief members of the vision in the first chapter, I shall now therefore be shorter.

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.

Here the Prophet relates where the cherubim were when the men entered, which looks only to the certainty of the prophecy. For we are not here to seek any cunning speculations why they were on the right hand.

In this verse the Prophet confirms what he lately touched upon, viz., that the temple was filled with blackness, because God had transferred his glory away.

In this verse also the Prophet confirms the vision, because God always gave signs of his presence. But it seems also to have another object, since the cherubim by the sound of their wings point out a remarkable change, both unusual and incomprehensible.

Here the Prophet teaches the end of the vision. The Jews thought that they should always be safe and secure under God’s presence; they thought that the sacred fire on the altar availed for the expiation of all wickedness.

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…

Here the Prophet, as in the first chapter, says that wheels were added to each living creature. I have previously explained what the wheels mean. I will now only allude to them; concerning the living creatures I shall by and bye treat more fully.

We have also explained this part. He says that all had the same aspect, not because God always governs events in an equable manner, for experience opposes this.

Now, as I have remarked, after the Prophet has granted that there are certain events of things as it were twisted and bending, and that God acts through windings, he then shows that God does nothing rashly: and that the events which we think tumultuous and confused have a certain direction, and…

He adds, that the wheels were full of eyes. Hence we gather, that although by the events of things God may seem to sport and to have various erratic circuits, yet all things are governed by his inestimable wisdom: for this reason the wheels are said to be full of eyes The Prophet uses the word…

By this verse the Prophet better confirms what I have said, that the events of things are full of eyes, since they depend on the secret commands of God.

Now Ezekiel descends to the animals themselves, which he now pronounces to be cherubim, yet under another form than that in the sanctuary. We said in the first chapter why he saw four cherubim since only two surrounded the ark of the covenant.

We shall afterwards explain in the proper place why he says the cherubim ascended. The first and principal scope of this vision was that God would no longer dwell in the temple, because he had determined to depart thence on account of the impious and wicked profanations by which the temple had been…

The Prophet here confirms what he had said before, namely, that there was no intrinsic motion in the wheels, but that they were drawn by a secret instinct wherever the cherubim moved themselves.

As he just said that the wheels were obedient to the movement of the living creatures, so he now says that they ceased with them. But in this place it seems as if some incongruity might arise: for it is not correct to say that angels ever rest.

Here the Prophet teaches us what is the principal point in the vision, namely, that God had deserted the temple: for we, know with what confidence the Jews boasted that they should be safe continually under the protection of God.

He repeats what we have seen before, namely, that one vision was offered twice, because God wished to mark distinctly what otherwise had been doubtful.

The Prophet appears to dwell on points by no means doubtful: he has already spoken of the four heads, then why does he repeat it? Because he was dealing with a dull and perverse people: they were also slow in receiving the Prophet’s doctrine: and they added this vice worse than all the rest,…

He pursues the same sentiment, that nothing was obscure or perplexed in this vision, since all things were mutually suitable. For the remembrance of the vision which he had received remained in the Prophet’s mind: but now when he is hurried into the temple, he recognizes the same God and the same…