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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?
The prophet did not see the throne but the likeness of the throne, just as he said earlier that he did not see the glory of the Lord but the likeness of the glory of the Lord.
(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)
Note, reader, how this higher vision both harmonizes and is at variance with what went before; if you compare each and take our suggestion, you understand divine mysteries and what I impressed on you previously, namely, how it is not truth that is meant on the firmament, on the throne and on the hand of the man, but only the likeness of the truth.
To Ezekiel he made appear a driver in human form, flame-shaped and fire-tongued in a chariot composed of various forms. And he showed to him cherubim composed of various wild beasts, and a cherub’s hand extended like a man’s from the midst of the cherubim.
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SUMMARY
Ezekiel 10:4 presents a profoundly significant and solemn moment within the prophet's vision: the visible, deliberate ascent and departure of the LORD's glory from the Jerusalem Temple. This dramatic event, characterized by a brilliant cloud filling the sacred space, serves as a powerful theological statement, signifying God's withdrawal of His divine presence and protective favor due to the pervasive idolatry and moral corruption within His chosen dwelling place. It foreshadows the Temple's impending destruction and the city's fall, providing a divine rationale for the unfolding catastrophe.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:4 is rich in literary devices that amplify its theological message and emotional impact. Theophany is central, as the "glory of the LORD" is a visible manifestation of God's presence, appearing as a cloud and brilliant light. This makes the abstract concept of God's presence tangible and observable, underscoring the reality of His departure. Symbolism pervades the verse: the cherubim symbolize the guardians of God's holiness and His mobile throne, emphasizing His sovereignty even in judgment; the threshold symbolizes a boundary and a critical point of transition, marking the final stage of God's departure from the physical Temple; the cloud and brightness symbolize the overwhelming, awe-inspiring nature of God's glory, making His withdrawal an undeniable spectacle. The progressive movement of the glory—from the cherub, to the threshold, filling the house and court—employs Gradation, building intensity and solemnity as God's presence systematically withdraws. The entire scene functions as an Allegory for God's judgment on Judah, where the physical departure of His glory from the Temple represents His spiritual withdrawal from a defiled people and their impending abandonment to their enemies.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:4 powerfully articulates the profound theological truth that God's presence is intrinsically linked to holiness and righteousness. The departure of the kavod YHWH from the Temple, once the very locus of divine indwelling and Israel's security, signifies that God's covenant faithfulness does not negate His absolute demand for purity. This act underscores the severity of Israel's idolatry and moral corruption, which had so defiled His dwelling place that His holy presence could no longer abide there. It serves as a stark reminder that while God is merciful, He is also just, and persistent rebellion has dire consequences, culminating in the removal of His protective favor and the desolation of what was once sacred. This vision provided the exiles with a divine explanation for their suffering, affirming God's sovereignty even in judgment and revealing that the true problem lay not with God's power, but with Israel's unfaithfulness.
REFLECTION AND APPLICATION
Ezekiel 10:4 is a sobering passage that calls us to profound reflection on the nature of God's holiness and our response to it. While we no longer worship in a physical temple where God's glory visibly departs, the underlying principle remains eternally relevant: God's presence is not to be presumed or taken for granted. For believers today, our bodies are declared to be the temple of the Holy Spirit, and the church collectively is God's dwelling place. This verse challenges us to consider the "condition" of our personal and corporate "temples." Are our lives marked by practices and attitudes that grieve the Spirit? Do we tolerate "abominations" in our hearts or communities that diminish the manifest presence of God? The departure of glory in Ezekiel's time was a consequence of persistent sin and idolatry. This should prompt us to vigilant self-examination, heartfelt repentance, and a renewed commitment to living lives of holiness, ensuring that our "temples" remain places where God's glorious presence can dwell unhindered, bringing life, light, and power, and that our corporate worship truly honors Him.
Questions for Reflection
FAQ
What does the "glory of the LORD" signify in this context?
Answer: In Ezekiel 10:4, the "glory of the LORD" (Hebrew: kavod YHWH) signifies the visible, tangible manifestation of God's majestic presence, splendor, and holiness. It is often depicted as a brilliant light, a cloud, or a consuming fire. In this context, its movement and eventual departure from the Temple symbolize God's physical withdrawal from His defiled sanctuary and, by extension, from His people who had persistently engaged in idolatry and rebellion. This departure was a powerful, undeniable sign of divine judgment, signaling the removal of God's protection and the impending destruction of Jerusalem and its Temple. It contrasts sharply with earlier accounts where the glory filled the Tabernacle (Exodus 40:34-35) and Solomon's Temple (1 Kings 8:10-11) as a sign of His dwelling among His people.
Why did the glory depart from the Temple?
Answer: The glory of the LORD departed from the Temple due to the profound and persistent idolatry and moral corruption practiced by the people of Judah, even within the sacred precincts of the Temple itself. As detailed in Ezekiel chapter 8, the prophet was shown various abominations, including the worship of idols, pagan rituals, and the defilement of the holy place. God's holiness demands separation from sin, and His presence cannot dwell amidst such unrighteousness. The departure was not an act of abandonment but a righteous judgment, demonstrating God's unwavering commitment to His holy character and the severe consequences of covenant unfaithfulness. It was a necessary precursor to the Temple's destruction by the Babylonians, validating that God Himself was orchestrating these events.
What happened to the Temple after this vision?
Answer: After the vision of the glory's departure, the Jerusalem Temple was subsequently destroyed by the Babylonian army under Nebuchadnezzar in 586 BC. This destruction was the ultimate fulfillment of the judgment prophesied by Ezekiel and other prophets. The city of Jerusalem was sacked, its walls torn down, and the remaining inhabitants were taken into exile, marking the end of the Kingdom of Judah. The departure of God's glory in Ezekiel's vision provided the theological explanation for this catastrophe, confirming that God had withdrawn His protective presence, leaving the Temple vulnerable to its enemies. While a Second Temple would later be rebuilt, the original Ark of the Covenant and the visible manifestation of God's glory (the Shekinah) never returned to it, underscoring the unique significance of the events in Ezekiel's prophecy.
CHRIST-CENTERED FULFILLMENT
Ezekiel 10:4, depicting the tragic departure of God's glory from the defiled Temple, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While the physical Temple in Jerusalem became uninhabitable for God's manifest presence due to human sin, God's glory did not ultimately abandon humanity. Instead, it took on flesh in the person of Jesus, who is described as the Word made flesh, full of grace and truth, whose glory we have seen. Jesus Himself declared that He was greater than the Temple (Matthew 12:6), and He spoke of His body as the true Temple that would be destroyed and raised in three days (John 2:19-21), signifying His own person as the ultimate dwelling place of God. Through Christ's atoning sacrifice, the barrier of sin that separated humanity from God's glory was removed, and access to God's presence was re-established, not in a building made with hands, but through the new and living way He inaugurated (Hebrews 10:19-20). Furthermore, in the New Covenant, God's glory now indwells believers through the Holy Spirit, making each Christian a temple of the Holy Spirit, and the Church, collectively, the dwelling place of God (Ephesians 2:21-22). This foreshadows the ultimate reality of the New Heaven and New Earth, where there will be no temple, for the Lord God Almighty and the Lamb are its temple, and His glory will be its light (Revelation 21:23). Thus, the temporary departure of glory in Ezekiel points to its permanent and more profound indwelling in and through Christ.