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Commentary on Ezekiel 10 verses 1–7
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?
(Verses 3 and following) And he entered in my sight. But the cherubim stood at the right side of the house, when the man entered, and the cloud filled the inner courtyard. And the glory of the Lord was lifted up from the cherub to the threshold of the house, and the house was filled with the cloud, and the courtyard was filled with the splendor of the glory of the Lord. And the sound of the wings of the cherubim was heard up to the outer courtyard, like the voice of God Almighty speaking. And when he commanded the man who was dressed in linen, saying: Take fire from the middle of the wheels, which are between the cherubim: he entered and stood beside the wheel. And the cherub stretched forth his hand from the midst of the cherubim to the fire that was between the cherubim, and took and put it into the hands of him that was clothed with linen: who took it and went out. And there appeared in the cherubim the likeness of a hand of a man under their wings. Then the prophet, seeing the vision, approached the man who was clothed in a long linen garment or tunic. And according to the Septuagint now they change the interpretation, the holy vestment, when among the Hebrews it is called Baddim, and the other interpreters persist in the translation they have begun. However, as it is said in the second part, he entered into the midst of the wheels, which are beneath the Cherubim, to fill his hands with burning coals. When he had entered, he stood only next to the wheel, either out of sadness for the punishment of Jerusalem, or out of astonishment at the greatness of glory, he himself did not put his hand into the fire, but one of the Cherubim, that is, the Cherub, put his hand into the fire and took the fire, which was in the midst of the Cherubim, and gave it into the hand of the one who was clothed in linen garments. The one receiving went out; and yet Scripture does not say what he did, so that it would leave the narration of the sad event to our understanding rather than subjecting it to our eyes. But when the man entered, who was dressed in linen garments, the Cherubim stood on the right side of the house, so that they seemed to hold the right part of the house of God, as holy and heavenly powers, and those who are sent for punishment, of whom it is written: 'He sent upon them the heat of his anger, fury and indignation and trouble, a sending of evil angels.' (Psalm 78:49), may be believed to possess the left parts. And when the glory of the Lord was lifted up from the cherub, who was about to deliver coals of fire to the man; and it passed over to the threshold of the house, immediately the cloud, darkness, and gloom fill the inner courtyard. For in the presence of the majesty of the Lord, no punishments are carried out, and the glory of the Lord is seen in the courtyard, of which it is written: The sound of the wings of the cherubim was heard as far as the outer courtyard. For the Hebrew word for sound is used instead of the Latin word voice: and this sound had a resemblance to the voice of God Almighty speaking. Why they translated it as seventy: as the voice of God Saddai (); which Aquila, Symmachus, and Theodotio translated as suitable, which signifies strong and powerful. Note, reader, in which they agree, and in which they differ, so that from the comparison of both, without our admonition, you may understand the divine sacraments, and that which I mentioned before, that both in the firmament and on the throne, and in the hand of man, it is not called untruth but resemblance. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. (I Corinthians 13)
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SUMMARY
Ezekiel 10:3 captures a profoundly significant moment in the prophet's vision, depicting the orchestrated movement of God's glory as it begins its departure from the defiled Jerusalem Temple. The verse vividly portrays the cherubim, integral components of the divine throne-chariot, taking their designated position on the "right side of the house," likely the south, as a specific "man" (an angelic or divine figure) enters the scene. Concurrently, the Shekinah cloud, the tangible manifestation of God's holy presence, completely fills the inner court, signifying a deliberate and solemn withdrawal of the divine presence in direct response to Israel's pervasive idolatry and unfaithfulness. This scene underscores the weighty reality of divine judgment, the inviolable holiness of God's dwelling place, and the consequences of covenant infidelity.
CONTEXT
Literary Context: This verse is intricately woven into Ezekiel's extended vision of God's glory and impending judgment upon Jerusalem, a narrative arc that commences in Ezekiel 8. Chapters 8-11 form a cohesive literary unit, meticulously detailing the abominations committed within the Temple precincts and the subsequent, gradual departure of God's glory from His sanctuary. Ezekiel 9 immediately precedes this verse, describing the divine command to mark the righteous for preservation and to execute judgment upon the unfaithful inhabitants of Jerusalem, notably beginning at the sanctuary itself. Ezekiel 10 then shifts focus to the cherubim and the wheels—the "living creatures" and "wheels" of the divine chariot-throne first introduced in the foundational vision of Ezekiel 1. This chapter meticulously details their movement as God's glory prepares for its solemn exit from the now defiled Temple. The "man" mentioned in Ezekiel 10:3 is explicitly identified as the "man clothed in linen" from Ezekiel 9:2, who was tasked with marking the faithful and, significantly, with gathering coals from between the cherubim for the judgment fire upon the city, directly linking the departure of glory to the execution of judgment.
Historical & Cultural Context: Ezekiel delivered his prophetic messages during the tumultuous period of the Babylonian exile (circa 593-571 BC), ministering to the Jewish exiles already displaced in Babylon. His visions, particularly this one, served as crucial theological explanations for the unthinkable catastrophe of Jerusalem's destruction and the Temple's obliteration in 586 BC. The Temple was not merely a building; it was the spiritual, national, and cosmic center of Israel, believed to be the exclusive dwelling place of Yahweh's manifest presence. The concept of God's glory departing from this sacred space was utterly terrifying and represented the ultimate divine judgment, signifying the breaking of the covenant and the abandonment of His people's central institution. The phrase "right side of the house" (Hebrew yâmîyn) is significant, as "right" often referred to the south when facing east, the customary orientation for ancient Near Eastern temples. This precise directional detail indicates a specific, orchestrated movement, far from a chaotic flight, emphasizing God's deliberate control. The cloud, or Shekinah glory, was a familiar and revered manifestation of God's presence, echoing the pillar of cloud that guided Israel in the wilderness (Exodus 40:34) and the cloud that filled Solomon's Temple at its dedication (1 Kings 8:10). Its departure from the Temple signaled a profound and devastating shift in God's relationship with His people, a direct consequence of their persistent idolatry, moral depravity, and covenant infidelity.
Key Themes: The overarching theme permeating Ezekiel 10, and particularly underscored in Ezekiel 10:3, is the Departure of God's Glory. The visible manifestation of God's presence, symbolized by the cloud, is actively withdrawing from His defiled sanctuary, a direct and severe consequence of Israel's unfaithfulness and the abominations meticulously detailed in Ezekiel 8. This departure is not arbitrary but an integral part of Divine Judgment and Sovereignty, powerfully demonstrating God's deliberate, controlled, and just response to sin. The cherubim, intimately associated with God's mobile throne and often depicted as agents of judgment (Genesis 3:24), are precisely positioned, emphasizing God's meticulous control even in the act of withdrawal. Furthermore, the entire scene profoundly underscores the Sacredness of God's Dwelling and the non-negotiable holiness required for His presence to remain among His people. When that holiness is flagrantly violated by rampant idolatry and moral corruption, the divine presence, in its manifest form, cannot and will not remain, highlighting the severe and devastating consequences of covenant infidelity and a lack of reverence for the Holy One.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:3 is rich in profound Symbolism and vivid Imagery. The cherubim symbolize divine power, holiness, and their role as guardians of God's sacred presence, often associated with His mobile throne-chariot. Their deliberate movement is not merely physical but deeply symbolic of God's active disengagement and withdrawal from the defiled Temple. The cloud is a potent and unmistakable symbol of the Shekinah glory, the visible manifestation of God Himself. Its filling of the inner court creates a powerful visual image of overwhelming divine presence, but in this specific context, it is an image of a presence preparing to depart, thereby creating a profound sense of impending emptiness, loss, and divine abandonment. The "right side of the house" might employ Synecdoche, where a part (a specific direction) represents a larger, deliberate, and orchestrated movement of the divine entourage. The entire scene functions as powerful Foreshadowing, pointing directly to the ultimate and devastating departure of God's glory from the Temple, an event that culminates in its complete withdrawal from the city in Ezekiel 11:23, signifying the divine abandonment of Jerusalem to its fate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:3 delivers a profound theological statement regarding God's inviolable holiness and the severe consequences of unrepentant sin. It vividly illustrates that God's manifest presence, while sovereign and omnipresent in His being, is not indefinitely bound to a physical structure or to a rebellious people who continually profane His name. The solemn departure of the Shekinah glory from the Temple underscores the gravity of Israel's pervasive idolatry and deep moral corruption, unequivocally demonstrating that a holy God cannot continue to dwell where His holiness is persistently violated and His covenant is broken. This act of divine withdrawal serves as a stark and sobering warning that God's tangible, dwelling presence is a sacred privilege, not an inherent entitlement. It necessitates a people committed to covenant faithfulness, purity, and genuine reverence. It is a powerful reminder that true worship and authentic fellowship with God demand both reverence and a diligent pursuit of holiness, without which the divine presence, though omnipresent in essence, may cease to be tangibly experienced or to bless.
REFLECTION AND APPLICATION
Ezekiel 10:3, though deeply rooted in the specific historical context of ancient Israel and the impending destruction of its Temple, conveys timeless and universally applicable spiritual truths for believers today. It serves as a potent and sobering reminder that while God is indeed omnipresent in His being, His manifest, dwelling presence (His Shekinah) is profoundly conditional upon our faithfulness, reverence, and pursuit of holiness. Just as the physical Temple was defiled by Israel's egregious sin, our individual lives and our corporate gatherings as the Church can be hindered from experiencing God's tangible and empowering presence when unrepentant sin, spiritual idolatry (whether of material possessions, self-worship, or anything that usurps God's rightful place), or pervasive spiritual apathy takes root. This verse calls us to a profound and honest self-examination, urging us to prayerfully consider what might be grieving the Holy Spirit within our hearts or within our communities, potentially causing His manifest presence to withdraw or His power to be restrained. It powerfully emphasizes the critical and non-negotiable importance of holiness, genuine repentance, and sincere, heartfelt worship as essential prerequisites for experiencing the fullness of God's dwelling among us and His transforming power in our lives.
Questions for Reflection
FAQ
Was the departure of God's glory from the Temple a permanent withdrawal?
Answer: No, the departure of God's glory described in Ezekiel's vision was a temporary withdrawal, a severe but redemptive consequence of Israel's profound and persistent sin, culminating in the destruction of the Temple. While devastating in its immediate impact, it was not an ultimate or permanent abandonment. The prophetic books, including Ezekiel himself, also contain powerful promises of future restoration and a glorious return of God's glory to a new, purified Temple (Ezekiel 43:1-5). Ultimately, the New Testament reveals that God's ultimate and permanent presence would dwell not in a physical temple made with hands, but supremely in the person of Jesus Christ, who is the true and perfect Temple (John 1:14), and subsequently in His Church, the body of believers, which is now the spiritual temple of God (1 Corinthians 3:16). This signifies a new, more intimate, and permanent indwelling of God with His people, transcending physical structures.
CHRIST-CENTERED FULFILLMENT
Ezekiel 10:3, with its solemn and poignant depiction of God's glory departing from a defiled Temple, powerfully foreshadows the ultimate solution to humanity's pervasive sin problem and the glorious restoration of God's presence among His people. The Old Covenant Temple, despite its sacred design and divine consecration, could not permanently contain God's glory because of the persistent and unrepentant sin of the people. This temporary withdrawal underscores the profound and unbridgeable chasm between a perfectly holy God and fallen humanity, a gap that no ritual, sacrifice, or human effort under the Law could fully bridge. The Christ-centered fulfillment is found in the person and work of Jesus Christ, who is the true and perfect Temple, the very dwelling place of God's glory in human flesh (John 1:14). Through His sinless life, His atoning death on the cross, and His victorious resurrection, Jesus became the ultimate and perfect sacrifice, cleansing humanity from sin and making possible a permanent and intimate indwelling of God's Spirit within believers (Ephesians 2:21-22). The Holy Spirit, poured out after Christ's ascension, now indwells every true believer, making them collectively and individually a "temple of the Holy Spirit" (1 Corinthians 6:19), signifying that God's glory no longer departs but resides intimately and permanently within His redeemed people. This glorious reality culminates in the New Jerusalem, where God will finally "dwell with them, and they shall be His people, and God Himself shall be with them, and be their God" (Revelation 21:3), a permanent and perfect indwelling made possible only through Christ's redemptive work and His ongoing reign.