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 10:8–22. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 15 seqq.) It is a creature that I saw beside the river Chobar. And when the Cherubim walked, the wheels also went beside them. And when the Cherubim lifted their wings to be lifted up from the ground, the wheels did not resist, but were also beside them. When they stood, they stood, and when they were lifted up, they were lifted up. For the spirit of life was in them. All things live to God and feel their Creator. For God is not the God of the dead but of the living (Matthew 22:32). And all the bodies of the wheels are full of eyes (Supra I) . And in the psalm it is said: The heavens declare the glory of God, and the firmament proclaims the work of his hands. Day unto day speaks forth speech, and night unto night reveals knowledge (Ps. 19:1-2) . The sun also and the moon, the sea and the rivers, the mountains and hills praise God, and in their own cycle they revolve through the years, and we perceive the order of the heavens on earth, so that, by preserving the order of the ancient law, they may turn and run; and let us not see anything new upon the earth. But when it is said, 'It is an animal, which I saw by the river Chobar' (Ecclesiastes 1)', Scripture shows that we should understand the same thing in the interpretation of 'animal' as we understood above.
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Summary
Ezekiel 10:15 serves as a crucial point of clarification and continuity within Ezekiel's visionary account, explicitly identifying the awe-inspiring "living creatures" seen in his inaugural vision by the river Chebar with the "cherubim" accompanying the divine glory in the Jerusalem Temple. This verse underscores the consistency of God's revelation and the prophet's profound encounter with the divine presence, even as that presence prepares to depart from the defiled sanctuary, confirming the authenticity and unified nature of his prophetic experiences.
Context
Literary Context
Ezekiel 10 is intricately woven into the larger narrative of God's glory departing from the Jerusalem Temple, a central theme in Ezekiel 8-11. Following the detailed descriptions of the abominations committed in the Temple (Ezekiel 8) and the subsequent judgment and slaughter of the wicked (Ezekiel 9), Ezekiel 10 focuses on the movement of the divine chariot-throne. The cherubim, previously described as "living creatures" in Ezekiel 1, are now explicitly named as "cherubim" and are depicted in motion, signaling the imminent departure of God's glory from the sanctuary. Verse 15 acts as an emphatic parenthetical statement, a prophetic "aha!" moment where Ezekiel confirms the identity of these magnificent beings, linking the current, unfolding vision to his foundational call experience by the river Chebar. This continuity reinforces the authenticity and consistency of his prophetic message.
Historical & Cultural Context
Ezekiel prophesied during the Babylonian exile (c. 593-571 BC), ministering to the Jewish community deported to Babylon after the first siege of Jerusalem in 597 BC. The river Chebar (Kᵉbâr) was a major irrigation canal near Nippur in Mesopotamia, where many exiles, including Ezekiel, settled. For the Israelites, the Temple in Jerusalem was the physical dwelling place of God's presence, the center of their religious and national identity. The concept of God's glory departing from the Temple would have been profoundly shocking and devastating, signifying divine judgment and the abandonment of His people. Cherubim, known from their role guarding the Garden of Eden and their imagery on the Ark of the Covenant and within the Temple, were understood as guardians of God's holiness and throne. Ezekiel's vision recontextualizes these familiar figures within a dynamic, mobile divine throne, emphasizing God's transcendence and His freedom to move beyond human-made structures.
Key Themes
This verse powerfully contributes to several key themes in Ezekiel. Firstly, it reinforces the Continuity of Divine Revelation, asserting that the awesome beings seen in the Temple are the same "living creatures" that initiated Ezekiel's prophetic call, thus validating his entire ministry and the consistency of God's message. Secondly, it highlights Divine Sovereignty and Mobility, as the cherubim, intrinsically linked to God's glory, are "lifted up," signifying God's freedom to move and depart from a defiled sanctuary, a stark warning of judgment. This movement culminates in the glory's departure from the city in Ezekiel 11:23. Lastly, the verse provides crucial Identification of Celestial Beings, clarifying that the mysterious "living creatures" of Ezekiel 1 are indeed the cherubim, linking Ezekiel's unique visionary language to established biblical angelic categories and deepening the understanding of the divine throne-chariot.
Exposition and Analysis
Key Word Analysis
; a cherub or imaginary figure. In the biblical context, cherubim are celestial beings associated with God's presence, holiness, and throne. Ezekiel's identification here confirms that the multi-faceted, winged beings of his initial vision are these well-known angelic figures.
; to rise (literally or figuratively); exalt, get (oneself) up, lift up (self), mount up. This verb indicates the active movement of the cherubim, signifying their role in the divine chariot-throne's departure and God's sovereign mobility.
; alive; hence... life (or living thing). This term, used extensively in Ezekiel 1, is now explicitly equated with "cherubim," clarifying the identity of the awe-inspiring entities supporting God's throne and linking the current vision to Ezekiel's foundational call.
Verse Breakdown
"And the cherubims were lifted up."
This clause describes the movement of the cherubim, who are integral to the divine throne-chariot. Their "lifting up" signifies their mobility and readiness to move, directly preceding the departure of God's glory from the Temple. This action is not arbitrary but part of the unfolding divine judgment and the progressive withdrawal of God's presence due to Israel's sin.
"This [is] the living creature that I saw by the river of Chebar."
This is Ezekiel's emphatic declaration, serving as a crucial point of identification and continuity. The prophet explicitly states that the "cherubim" he is now seeing in the Temple vision are the very same "living creatures" that appeared to him in his inaugural vision by the Chebar canal (Ezekiel 1). This statement validates his prophetic experience, confirms the identity of these celestial beings, and links the present judgment narrative to the foundational revelation of his call.
Literary Devices
Ezekiel 10:15 primarily employs Identification and Confirmation. The prophet's direct, declarative statement ("This is...") acts as a moment of profound recognition and validation, solidifying the consistency of God's revelation for both himself and his audience. This explicit naming of the "living creatures" as "cherubim" serves as a crucial Identification, clarifying the mysterious beings of his initial vision. The verse also utilizes Symbolism, as the cherubim themselves are powerful symbols of God's holiness, presence, and sovereign power. Furthermore, the mention of the "river of Chebar" grounds the extraordinary visions in a tangible reality, adding to their Realism and emphasizing that God's revelation is not abstract but deeply personal and real to Ezekiel.
Theological and Thematic Connections
Ezekiel 10:15 is a pivotal verse, solidifying the identity of the "living creatures" from Ezekiel's initial vision as the cherubim, celestial beings intimately connected with God's throne and glory. This explicit identification underscores the profound continuity of God's revelation to Ezekiel, assuring both the prophet and his audience that the divine message is consistent and the source of his visions is indeed the Lord. The movement of these cherubim, accompanying the glory of God, highlights God's absolute sovereignty and His freedom to depart from a defiled sanctuary, serving as a stark theological warning about the consequences of sin and the seriousness of divine judgment. Yet, even in judgment, God's presence is revealed, albeit in a mobile form, demonstrating His ongoing engagement with His people, even in exile.
Reflection and Application
Ezekiel's moment of recognition in verse 15—"This is the living creature that I saw by the river of Chebar"—offers profound lessons for contemporary believers. In a world often characterized by chaos, uncertainty, and shifting truths, the consistency of God's revelation provides an anchor. Just as Ezekiel found continuity between his initial, overwhelming vision and the unfolding judgment in the Temple, we too can trust that God's character, His promises, and His ultimate plan remain steadfast, even amidst challenging circumstances or seemingly disparate experiences. This verse reminds us that God is actively engaged with His creation, moving and acting according to His sovereign will. It also serves as a somber reminder of the holiness of God and the gravity of sin, prompting us to examine our own lives and communities for anything that might grieve His Spirit or cause His presence to withdraw. Ultimately, it encourages us to seek and recognize God's presence and activity in all seasons of life, trusting in the consistent nature of His divine truth.
Questions for Reflection
FAQ
What is the significance of Ezekiel explicitly identifying the "living creatures" as "cherubim" in this verse?
The explicit identification in Ezekiel 10:15 is highly significant for several reasons. Firstly, it provides clarity for the reader, linking the mysterious, multi-faceted beings of Ezekiel's initial vision in Ezekiel 1 to the more familiar biblical category of cherubim, which were well-known from their association with the Garden of Eden and the Ark of the Covenant. Secondly, it underscores the continuity and consistency of God's revelation to Ezekiel, validating his prophetic call and ensuring that the visions he is receiving are from the same divine source. It's a moment of profound recognition for the prophet, confirming the authenticity of his encounters.
Why is the "river of Chebar" mentioned here?
The "river of Chebar" is mentioned in Ezekiel 10:15 as a direct reference back to Ezekiel's inaugural vision and prophetic call, which occurred "by the river Chebar" as detailed in Ezekiel 1:1-3. This geographical detail serves to anchor the current vision in the prophet's foundational experience, reinforcing the idea that the awesome celestial beings he is now witnessing in the Temple's context are the very same ones that initiated his ministry. It emphasizes the continuity of God's work and revelation, showing that even in exile, God was present and active, commissioning His prophet.
Christ-Centered Fulfillment
While Ezekiel 10:15 directly concerns the identification of cherubim and the continuity of God's glory in the Old Testament, it finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The "living creatures" and cherubim consistently point to the holiness, sovereignty, and transcendent glory of God, attributes perfectly embodied in Christ. Just as the cherubim accompanied the mobile glory of God, foreshadowing its departure from a defiled temple, so too did God's ultimate glory, Jesus Christ, "tabernacle among us" (John 1:14), bringing God's presence not to a stone temple, but into human flesh. The consistency of God's revelation, so crucial for Ezekiel, is fully realized in Christ, who is the "exact imprint of his nature" (Hebrews 1:3) and the "image of the invisible God" (Colossians 1:15). Furthermore, the cherubim's role in guarding the way to the tree of life after the Fall (Genesis 3:24) is ultimately fulfilled by Christ, who through His sacrifice on the cross, opened the "new and living way" to God's presence (Hebrews 10:19-20). He is the true Lamb of God who takes away the sin of the world (John 1:29), removing the barrier that necessitated the cherubim's guardianship and inviting humanity back into fellowship with God.