TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 10:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
To inspire us with a holy awe and dread of God, and to fill us with his fear, we may observe, in this part of the vision which the prophet had,
I.The glorious appearance of his majesty.
Something of the invisible world is here in the visible, some faint representations of its brightness and beauty, some shadows, but such as are no more to be compared with the truth and substance than a picture with the life; yet here is enough to oblige us all to the utmost reverence in our thoughts of God and approaches to him, if we will but admit the impressions this discovery of him will make.
1.He is here in the firmament above the head of the cherubim, Eze 10:1. He manifests his glory in the upper world, where purity and brightness are both in perfection; and the vast expanse of the firmament aims to speak the God that dwells there infinite. It is the firmament of his power and of his prospect too; for thence he beholds all the children of men. The divine nature infinitely transcends the angelic nature, and God is above the head of the cherubim, in respect not only of his dignity above them, but of his dominion over them. Cherubim have great power, and wisdom, and influence, but they are all subject to God and Christ.
2.He is here upon the throne, or that which had the appearance of the likeness of a throne (for God's glory and government infinitely transcend all the brightest ideas our minds can either form or receive concerning them); and it was as it were a sapphire-stone, pure and sparkling; such a throne has God prepared in the heavens, far exceeding the thrones of any earthly potentates.
3.He is here attended with a glorious train of holy angels. When God came into his temple the cherubim stood on the right side of the house (Eze 10:3), as the prince's life-guard, attending the gate of his palace. Christ has angels at command. The orders given to all the angels of God are, to worship him. Some observe that they stood on the right side of the house, that is, the south side, because on the north side the image of jealousy was, and other instances of idolatry, from which they would place themselves at as great a distance as might be.
4.The appearance of his glory is veiled with a cloud, and yet out of that cloud darts forth a dazzling lustre; in the house and inner court there was a cloud and darkness, which filled them, and yet either the outer court, or the same court after some time, was full of the brightness of the Lord's glory, Eze 10:3, Eze 10:4. There was a darting forth of light and brightness; but if any over curious eye pried into it, it would find itself lost in a cloud. His righteousness is conspicuous as the great mountains, and the brightness of it fills the court; but his judgements are a great deep, which we cannot fathom, a cloud which we cannot see through. The brightness discovers enough to awe and direct our consciences, but the cloud forbids us to expect the gratifying of our curiosity; for we cannot order our speech by reasons of darkness. Thus (Hab 3:4) he had rays coming out of his hand, and yet there was the hiding of his power. Nothing is more clear than that God is, nothing more dark than what he is. God covers himself with light, and yet, as to us, makes darkness his pavilion. God took possession of the tabernacle and the temple in a cloud, which was always the symbol of his presence. In the temple above there will be no cloud, but we shall see face to face.
5.The cherubim, made a dreadful sound with their wings, Eze 10:5. The vibration of them, as of the strings of musical instruments, made a curious melody; bees, and other winged insects, make a noise with their wings. Probably this intimated their preparing to remove, by stretching forth and lifting up their wings, which made this noise as it were to give warning of it. This noise is said to be as the voice of the almighty God when he speaks, as the thunder, which is called the voice of the Lord (Psa 29:3), or as the voice of the Lord when he spoke to Israel on Mount Sinai; and therefore he then gave the law with abundance of terror, to signify with what terror he would reckon for the violation of it, which he was now about to do. This noise of their wings was heard even to the outer court, the court of the people; for the Lord's voice, in his judgements, cries in the city, which those may hear that do not, as Ezekiel, see the visions of them.
II.The terrible directions of his wrath.
This vision has a further tendency than merely to set forth the divine grandeur; further orders are to be given for the destruction of Jerusalem. The greatest devastations are made by fire and sword. For a general slaughter of the inhabitants of Jerusalem orders were given in the foregoing chapter; now here we have a command to lay the city in ashes, by scattering coals of fire upon it, which in the vision were fetched from between the cherubim.
1.For the issuing out of orders to do this the glory of the Lord was lifted up from the cherub (as in the chapter before for the giving of orders there, Eze 10:3) and stood upon the threshold of the house, in imitation of the courts of judgement, which they kept in the gates of their cities. The people would not hear the oracles which God had delivered to them from his holy temple, and therefore they shall thence be made to hear their doom.
2.The man clothed in linen who had marked those that were to be preserved is to be employed in this service; for the same Jesus that is the protector and Saviour of those that believe, having all judgement committed to him, that of condemnation as well as that of absolution, will come in a flaming fire to take vengeance on those that obey not his gospel. He that sits on the throne calls to the man clothed in linen to go in between the wheels, and fill his hand with coals of fire from between the cherubim, and scatter them over the city. This intimates,
(1.)That the burning of the city and temple by the Chaldeans was a consumption determined, and that therein they executed God's counsel, did what he designed before should be done.
(2.)That the fire of divine wrath, which kindles judgement upon a people, is just and holy, for it is fire fetched from between the cherubim. The fire on God's altar, where atonement was made, had been slighted, to avenge which fire is here fetched from heaven, like that by which Nadab and Abihu were killed for offering strange fire. If a city, or town, or house, be burnt, whether by design or accident, if we trace it in its original, we shall find that the coals which kindled the fire came from between the wheels; for there is not any evil of that kind in the city, but the Lord has done it.
(3.)That Jesus Christ acts by commission from the Father, for from him he receives authority to execute judgement, because he is the Son of man. Christ came to send fire on the earth (Luk 12:49) and in the great day will speak this world into ashes. By fire from his hand, the earth, and all the works that are therein, will be burnt up.
3.This man clothed with linen readily attended to this service; though, being clothed with linen, he was very unfit to go among the burning coals, yet, being called, he said, Lo, I come; this commandment he had received of his Father, and he complied with it; the prophet saw him go in, Eze 10:2. He went in, and stood beside the wheels, expecting to be furnished there with the coals he was to scatter; for what Christ was to give he first received, whether for mercy or judgement. He was directed to take fire, but he staid till he had it given him, to show how slow he is to execute judgement, and how long-suffering to us-ward.
4.One of the cherubim reached him a handful of fire from the midst of the living creatures. The prophet, when he first saw this vision, observed that there were burning coals of fire, and lamps, that went up and down among the living creatures (Eze 1:13); thence this fire was taken, Eze 10:7. The spirit of burning, the refiner's fire, by which Christ purifies his church, is of a divine original. It is by a celestial fire, fire from between the cherubim, that wonders are wrought. The cherubim put it into his hand; for the angels are ready to be employed by the Lord Jesus and to serve all his purposes.
5.When he had taken the fire he went out, no doubt to scatter it up and down upon the city, as he was directed. And who can abide the day of his coming? Who can stand before him when he goes out in his anger?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 10, Verses 1, 2) And I saw, and behold, in the firmament that was above the heads of the cherubim was as a sapphire stone: and the likeness of a throne appeared upon it. And he spoke to the man clothed with linen, and said: Enter between the wheels that are under the cherubim, and fill your hands with burning coals, which are between the cherubim, and scatter them over the city. Let it suffice to have said of the firmament that was above the cherubim, and of the sapphire stone that had the likeness of a throne, and of the wheels that accompanied the living creatures. Now concerning what is commanded to the man clothed with linen, for whom the Septuagint in this place have interpreted as a robe, to take the burning coals from among the cherubim and scatter or sprinkle them over the city, it seems to me that it signifies, after the slaughter and killing of many, and the corpses of the dead on the streets, the taking up of burning coals to punish or cleanse Jerusalem, according to what is written in Isaiah: He has made him holy in a burning fire, and it will consume like dry grass (Isa. 10:17). These are the coals which the Prophet, desiring to remedy the burning of his tongue, asks: What shall be given to you, and what shall be added for your deceitful tongue? Sharp arrows with desolating coals (Psalm 120:3, 4). And many similar passages we can find in the Holy Scriptures, of which we have often spoken. It is important to note only that in Isaiah, who had sinned so much in speech and claimed to have unclean lips, a coal is taken up with tongs for cleansing. But here, because the city was full of wickedness, and after punishments with the corpses of the dead, many coals of fire are taken up, and not with one hand, but with both, so that all of Jerusalem may be cleansed. Although it should also be understood that the taking up of burning coals is not for cleansing, but for punishment and torment, which are poured out over Jerusalem.
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Summary
Ezekiel 10:1 presents a profound continuation of the prophet's visions, re-establishing the celestial chariot-throne of God first encountered at his call. Here, Ezekiel observes an awe-inspiring manifestation within the firmament above the cherubim: a structure resembling a sapphire stone, which ultimately reveals itself as the appearance of a divine throne. This vision powerfully underscores God's transcendent sovereignty and majestic, unapproachable presence, even as His glory prepares to depart from the defiled Jerusalem Temple, signaling impending judgment and the ultimate portability of His divine rule beyond any earthly structure.
Context
Literary Context
Ezekiel 10:1 is a pivotal verse within a larger prophetic sequence (Ezekiel 8-11) that meticulously details the departure of God's glory from the Jerusalem Temple. It serves as a direct continuation and elaboration of the awe-inspiring vision of the divine chariot-throne described in Ezekiel 1. Specifically, it echoes the description of the firmament and the throne found in Ezekiel 1:22-26, indicating a renewed focus on the divine presence that is now actively moving away from the sanctuary. This repetition and re-engagement with the earlier imagery emphasize the consistency and reality of Ezekiel's encounters with God, while setting the stage for the dramatic and tragic events of the Temple's abandonment and subsequent destruction, culminating in the glory's departure from the city itself in Ezekiel 11:22-23.
Historical & Cultural Context
The prophet Ezekiel ministered to the Jewish exiles in Babylon during the early 6th century BCE (around 593 BC), a period marked by profound national despair and spiritual crisis. The people believed that God's presence was inextricably linked to the Jerusalem Temple, and its impending destruction would signify God's abandonment of His covenant people. In this context, Ezekiel's visions served multiple purposes: to explain the necessity of God's judgment due to Israel's rampant idolatry and sin, to demonstrate God's absolute sovereignty even in exile, and to reveal that God's glory was not confined to a physical building but was transcendent and mobile. The imagery of a "firmament" and a "throne" above it would have resonated with ancient Near Eastern cosmological views, where deities were often depicted as enthroned in the heavens, but Ezekiel's vision uniquely portrays the God of Israel as a dynamic, sovereign ruler whose presence is not static or bound by human constructs.
Key Themes
This verse powerfully contributes to several overarching themes within Ezekiel's prophecy. Firstly, it highlights Divine Sovereignty and Transcendence, emphasizing that God remains enthroned in supreme power and authority, regardless of earthly circumstances or the fate of His physical dwelling place. The "throne" imagery, particularly its appearance "above the cherubim" and the "firmament," underscores God's ultimate control over all creation and history, even amidst the chaos of exile and judgment. Secondly, the description of the "sapphire stone" speaks to God's Majestic Glory and Holiness, portraying His presence as dazzling, pure, and utterly unapproachable in its splendor. This visual splendor reinforces the profound reverence due to the Almighty, echoing earlier visions of divine glory, such as that seen by Moses and the elders in Exodus 24:9-10. Finally, the verse is integral to the theme of the Departure of God's Glory, a central narrative arc in Ezekiel 8-11. The re-appearance of the throne-chariot here signifies that God's presence is not static but is actively moving, preparing to leave the defiled Temple, a prelude to its destruction and a stark warning of the consequences of sin and unfaithfulness.
Exposition and Analysis
Key Word Analysis
From the root meaning "to stamp" or "to spread out," this term denotes an "expanse" or a "stretched-out canopy" rather than a solid dome. In Ezekiel's vision, it describes the vast, brilliant, and transparent space or platform that separates the cherubim from the divine throne above them. This expanse is not merely empty space but a foundational element of the divine chariot-throne, suggesting a divinely ordered and expansive realm of God's immediate presence and activity.
These are complex, multi-faceted celestial beings, often depicted with wings, multiple faces (human, lion, ox, eagle), and hands. Their primary role in biblical theology is to guard the holiness of God and His sacred spaces, as seen at the Garden of Eden (Genesis 3:24) and in their presence on the Ark of the Covenant (Exodus 25:18-22). In Ezekiel's vision, they serve as the living, mobile foundation of God's throne, emphasizing His dynamic and transcendent nature and His sovereign movement.
Derived from a root meaning "to cover," this word properly refers to a "covered" seat, often implying a canopy. It signifies a seat of authority, power, and kingship. In Ezekiel 10:1, the "likeness of a throne" appearing above the firmament unequivocally establishes God's ultimate sovereignty and His position as the supreme ruler of the cosmos. The use of "likeness" (H1823, dᵉmûwth) and "appearance" (H4758, marʼeh) underscores the ineffability of God's glory, suggesting that human perception can only grasp a representation, not the full reality, of His divine majesty.
Verse Breakdown
"Then I looked, and, behold"
This opening phrase signals Ezekiel's active engagement in the prophetic vision. It indicates a renewed, intentional gaze upon the divine manifestation, drawing the reader's attention to the profound revelation about to unfold. It also implies a continuity with previous visions, as the prophet is revisiting familiar divine imagery, underscoring the reality and consistency of God's revelation to him.
"in the firmament that was above the head of the cherubims"
This specifies the precise location of the prophet's focus within the complex divine chariot-throne. The "firmament" (expanse) is positioned directly above the living creatures (cherubim) that form the mobile base of the throne. This spatial relationship highlights the hierarchical order of the divine realm and the cherubim's role as the support for God's transcendent presence, emphasizing the elevation and separation of God's immediate dwelling.
"there appeared over them as it were a sapphire stone"
This clause describes the visual manifestation within the firmament. The "sapphire stone" is a precious gem known for its deep blue color and brilliant luster. Its appearance signifies the dazzling, pure, and unapproachable majesty of God's glory, often associated with the heavens and divine splendor in biblical and ancient Near Eastern contexts. The phrase "as it were" emphasizes that this is a representation, a human analogy for an ineffable divine reality that transcends direct description.
"as the appearance of the likeness of a throne"
This final clause identifies the ultimate object of the vision. The sapphire-like structure is revealed to be the "appearance of the likeness of a throne," reinforcing God's supreme authority and kingship. The double use of "appearance" and "likeness" reiterates the concept that human language and perception are inadequate to fully comprehend or describe the divine reality, allowing only for a symbolic or representational glimpse of God's transcendent glory and sovereign rule, which is too vast and holy for direct apprehension.
Literary Devices
Ezekiel 10:1 is rich with literary devices that enhance its theological impact and convey the prophet's experience of the divine. The most prominent is Theophany, the manifestation of God to humanity, presented through a complex and awe-inspiring vision. This theophanic imagery is heavily reliant on Symbolism: the firmament symbolizes the vast, ordered, and transcendent realm of God's presence, serving as a divine platform; the cherubim symbolize the guardians of divine holiness and the dynamic carriers of God's presence, indicating His mobility; the sapphire stone symbolizes divine glory, purity, and the celestial nature of God's dwelling, linking to other biblical descriptions of heavenly splendor and divine majesty. Crucially, the verse employs Simile and Metaphor through the repeated use of "as it were," "as the appearance," and "likeness." These phrases are not merely descriptive but serve a profound theological purpose, underscoring the Ineffability of God's glory – the idea that God's true nature is beyond full human comprehension or direct representation. The prophet can only describe what it seemed like or its likeness, acknowledging the limitations of human language and perception when confronted with the infinite divine. Furthermore, the verse exhibits Repetition and Continuity by recalling and elaborating upon the imagery from Ezekiel 1, reinforcing the consistency of God's revelation to Ezekiel and the ongoing narrative of God's interaction with His people, particularly concerning the departure of His glory.
Theological and Thematic Connections
Ezekiel 10:1 profoundly articulates the transcendence and immanence of God, revealing that His sovereignty is not bound by physical structures or geographical locations. Even as His glory prepares to depart from the Jerusalem Temple, signaling impending judgment, the vision reaffirms that God remains eternally enthroned, His authority undiminished. The dazzling sapphire-like appearance of the throne speaks to His unapproachable holiness and majestic glory, reminding us that God's nature is fundamentally pure and awe-inspiring. This vision challenges any anthropocentric or geographically limited view of God, asserting His universal dominion and His ability to be present with His people even in exile, orchestrating all events according to His divine will, demonstrating His faithfulness even in the midst of judgment.
Reflection and Application
Ezekiel's vision of the sapphire throne reminds us that even in the midst of profound upheaval, judgment, or personal tribulation, God remains sovereignly enthroned. For the exiles, this vision was a stark reminder of their sin but also a profound reassurance that God's power and presence were not confined to a destroyed temple or a lost homeland. For us today, it calls us to cultivate a deep sense of awe and reverence for the God whose glory is beyond human comprehension, yet who graciously reveals Himself. It encourages us to trust in His ultimate control over all circumstances, even when our own lives or the world around us seem chaotic or devoid of His visible presence. Just as Ezekiel saw God's glory moving, we are reminded that God is active and present, orchestrating events according to His divine plan, even when it involves difficult seasons like judgment or exile, prompting us to seek His presence not in physical structures alone, but in spiritual communion, humble obedience, and dependence on His unfailing character.
Questions for Reflection
FAQ
What is the significance of the "firmament" in this context?
The "firmament" (Hebrew: raqia', H7549) in Ezekiel 10:1, as in Genesis 1:6-8, refers to an "expanse" or a "stretched-out canopy." In Ezekiel's vision, it is not a solid dome but a vast, brilliant, and transparent platform or space above the cherubim that serves as the foundation for God's throne. Its significance lies in its role as a visible separation between the earthly realm and the immediate divine presence, highlighting God's transcendence and His ordering of creation. It also functions as a dynamic, mobile platform for the divine chariot-throne, emphasizing God's ability to move and act throughout His creation, not being confined to any single location or structure.
Why is the throne described as a "likeness" and "appearance" rather than a direct reality?
The repeated use of terms like "as it were," "appearance" (Hebrew: mar'eh, H4758), and "likeness" (Hebrew: dᵉmûwth, H1823) when describing the sapphire throne in Ezekiel 10:1 is crucial for understanding the nature of God's revelation. It signifies the ineffability of God's glory and being. God is so transcendent, holy, and utterly beyond human comprehension that He cannot be directly perceived or fully described by human senses or language. Therefore, what Ezekiel sees is not God Himself in His essence, but a divinely ordained representation or a symbolic manifestation that human perception can grasp. This emphasizes God's majesty and the limitations of human understanding when confronted with the infinite divine reality, reinforcing the idea that God reveals Himself in ways that accommodate human capacity.
How does this vision relate to the destruction of the Jerusalem Temple?
Ezekiel 10:1 is part of a larger narrative (Ezekiel 8-11) that graphically depicts the departure of God's glory from the Jerusalem Temple. The re-appearance of the divine chariot-throne, with God enthroned above the cherubim, serves as a prelude to this departure. The movement of God's glory, which begins in this chapter and culminates in Ezekiel 11:22-23, signifies God's abandonment of the Temple due to the rampant idolatry and moral corruption within it. This departure is a theological justification for the Temple's impending destruction by the Babylonians, demonstrating that God Himself has withdrawn His protective presence, leaving the building vulnerable. It underscores the principle that God's presence is conditional upon His people's faithfulness and is not bound to any physical structure, but rather to His covenant and His holiness.
Christ-Centered Fulfillment
The awe-inspiring vision of God's sapphire throne in Ezekiel 10:1 finds its ultimate fulfillment and accessibility in Jesus Christ. While Ezekiel saw only the "appearance of the likeness" of a throne, pointing to the incomprehensible nature of God, the New Testament reveals Jesus as the very "image of the invisible God" (Colossians 1:15), the one through whom God's glory is perfectly revealed. The majestic, sapphire-like brilliance of God's throne foreshadows the radiant glory of Christ, who, after accomplishing redemption through His atoning sacrifice, ascended to heaven and is now "seated at the right hand of the Majesty on high" (Hebrews 1:3), indeed "far above all rule and authority and power and dominion" (Ephesians 1:20-21). The cherubim, who guarded God's holy presence in the Old Testament, symbolized the inaccessibility of God due to human sin; however, through Christ's perfect life, death, and resurrection, the way to God's throne is now opened. Believers are invited to "draw near with confidence to the throne of grace" (Hebrews 4:16), a privilege made possible only by the Lamb of God, who takes away the sin of the world (John 1:29). Ultimately, the vision of the heavenly throne in Ezekiel anticipates the New Jerusalem, where God and the Lamb are the light, and His presence is fully and eternally manifested to His people in perfect communion (Revelation 21:23), with Christ reigning forevermore as King of kings and Lord of lords.