Ezekiel 10:7

Translation
King James Version
And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.
Ask
KJV (with Strong's)
And one cherub H3742 stretched forth H7971 his hand H3027 from between the cherubims H3742 unto the fire H784 that was between the cherubims H3742, and took H5375 thereof, and put H5414 it into the hands H2651 of him that was clothed H3847 with linen H906: who took H3947 it, and went out H3318.
Ask
Complete Jewish Bible
and a keruv put out his hand from between the k'ruvim into the fire between the k'ruvim, took some of it, and put it in the hands of the one clothed in linen, who took it and went out.
Ask
Berean Standard Bible
Then one of the cherubim reached out his hand and took some of the fire that was among them. And he put it into the hands of the man clothed in linen, who received it and went out.
Ask
American Standard Version
And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out.
Ask
World English Bible Messianic
The cherub stretched out his hand from between the cherubim to the fire that was between the cherubim, and took of it, and put it into the hands of him who was clothed in linen, who took it and went out.
Ask
Geneva Bible (1599)
And one Cherub stretched forth his hand from betweene the Cherubims vnto the fire, that was betweene the Cherubims, and tooke thereof, and put it into the hands of him that was clothed with linnen: who tooke it and went out.
Ask
Young's Literal Translation
that the one cherub putteth forth his hand from between the cherubs unto the fire that is between the cherubs, and lifteth up, and giveth into the hands of him who is clothed with linen, and he receiveth, and cometh forth.
Ask
See also
Matthew 13:49Matthew 13:50Ezekiel 10:6Matthew 24:34Matthew 24:35Ezekiel 1:13Matthew 13:41
In the KJVVerse 20,641 of 31,102

Study This Verse

SUMMARY

Ezekiel 10:7 captures a pivotal moment in Ezekiel's vision of divine judgment against Jerusalem, depicting a cherub extending its hand to take holy fire from between the cherubim and placing it into the hands of the man clothed with linen, who then departs. This precise and deliberate action symbolizes the transfer of God's righteous wrath from His immediate, holy presence to the appointed agent tasked with executing judgment upon the rebellious city. It signifies the imminent and irreversible destruction of Jerusalem and its sacred Temple, underscoring the severity of divine justice in response to persistent sin.

CONTEXT

  • Literary Context: This verse is intricately woven into Ezekiel's extended vision of God's glory departing from the Temple, a narrative spanning Ezekiel 8 through Ezekiel 11. Immediately preceding this passage, Ezekiel 9 introduces the "man clothed with linen" as a divine scribe responsible for marking the faithful for preservation and overseeing the subsequent slaughter of the unrighteous. Ezekiel 10 then elaborates on the mechanics of this judgment, focusing on the cherubim and the movement of the divine chariot-throne. The fire transferred in Ezekiel 10:7 is explicitly linked to the coals scattered over the city in Ezekiel 10:2, serving as the instrument of divine wrath. This sequence culminates in the awe-inspiring departure of the Lord's glory from the cherubim and the Temple, as detailed in Ezekiel 10:18-19, setting the stage for Jerusalem's ultimate downfall.
  • Historical & Cultural Context: Ezekiel prophesied during one of the most tumultuous periods in Judah's history. He was among the exiles taken to Babylon in 597 BC, following the first deportation by Nebuchadnezzar. His prophetic ministry, initially directed towards the exiles, increasingly focused on warning both those in exile and those remaining in Jerusalem of the impending, complete destruction of the city and its Temple, which tragically occurred in 586 BC. The Temple in Jerusalem was not merely a building; it was the spiritual and political epicenter of Judah, believed to be the dwelling place of Yahweh. The concept of God's glory departing from the Temple was an utterly devastating and unthinkable reality for the Israelites, signifying the ultimate abandonment and judgment. The cherubim, as depicted guarding the Garden of Eden (Genesis 3:24) and adorning the Holy of Holies in the Tabernacle and Temple (Exodus 25:18-22), were understood as formidable guardians of God's holiness and throne. Their active role in dispensing judgment here underscores the severity of the divine decree. Fire, a common biblical metaphor, represented God's presence, purification, and, crucially, His consuming wrath against sin, as seen in the destruction of Sodom and Gomorrah (Genesis 19:24) or the judgment on Nadab and Abihu (Leviticus 10:1-2).
  • Key Themes: Ezekiel 10 powerfully underscores several overarching themes within the book of Ezekiel. Firstly, Divine Judgment is paramount, illustrating God's unwavering commitment to justice against the persistent idolatry and moral corruption of His people, as meticulously detailed in Ezekiel 8. Secondly, the passage highlights God's Sovereignty and meticulous control over the execution of His will; the precise transfer of the fire from the cherub to the linen-clothed man emphasizes that even in judgment, God operates with order and purpose, not chaotic rage. Thirdly, the theme of God's Holiness is central, as the fire originates from His sacred presence, demonstrating that His inherent purity necessitates a response to unholiness and rebellion. Finally, the Imminence of Action is conveyed through the swift, decisive movements described, signaling that the long-threatened judgment on Jerusalem is not merely a future possibility but an immediate and unavoidable reality, with the glory of the Lord preparing to depart the Temple (Ezekiel 10:18).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • cherub (Hebrew, kᵉrûwb', H3742): A celestial being, often depicted with wings and multiple faces, serving as a guardian of God's holiness and throne. In Ezekiel's vision, cherubim are integral to the divine chariot-throne, symbolizing God's mobility, power, and the terrifying majesty of His presence. Here, one cherub is an active participant in the administration of divine judgment, acting as an agent of God's will.
  • fire (Hebrew, ʼêsh', H784): A primitive word denoting fire, used literally or figuratively. In this context, it is a potent symbol representing God's active presence, His purifying nature, and, most significantly, His consuming wrath and judgment against sin. The fire taken from between the cherubim is not ordinary fire but holy, divine fire, signifying the sacred and righteous nature of the impending destruction.
  • went out (Hebrew, yâtsâʼ', H3318): A primitive root meaning "to go out" or "to bring out," with a great variety of applications. In this verse, it signifies a decisive departure or exit, often with a sense of purpose or mission. It emphasizes the immediate and determined action of the man clothed with linen, who, having received the instrument of judgment, proceeds to execute his charge without delay, underscoring the unstoppable nature of God's decree.

Verse Breakdown

  • "And one cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims": This clause initiates the action, describing a specific, deliberate movement by one of the cherubim. The "hand" (H3027, yâd, the open one) is stretched forth (H7971, shâlach, to send away/stretch forth) to the "fire" (H784, ʼêsh) located "between the cherubims" (H3742, kᵉrûwb'). This precise location signifies that the fire originates from the very heart of God's holy presence and chariot-throne, underscoring its divine and sacred nature as an instrument of judgment, not a random act.
  • "and took [thereof], and put [it] into the hands of [him that was] clothed with linen": The cherub "took" (H5375, nâsâʼ, to lift/carry; H3947, lâqach, to take) the fire, emphasizing a direct and authorized transfer of the divine judgment. This holy fire is then "put" (H5414, nâthan, to give/place) into the "hands" (H2651, chôphen, fists/hands, dual; H3027, yâd, hand) of the "man that was clothed" (H3847, lâbash, to clothe) "with linen" (H906, bad). This man, introduced in Ezekiel 9:2, represents a divine agent, possibly a heavenly scribe or an angelic figure, whose linen attire signifies purity and a sacred commission. The transfer of the fire to him authorizes and empowers him to carry out the divine decree.
  • "who took [it], and went out": This final phrase highlights the immediate and decisive response of the linen-clothed man. He "took" (H3947, lâqach) the fire, confirming his acceptance of the mission, and then "went out" (H3318, yâtsâʼ), signifying his departure to execute the judgment. This swift action conveys the urgency and inevitability of the impending destruction, emphasizing that the time for repentance has passed, and the judgment is now in motion, unstoppable.

Literary Devices

Ezekiel 10:7 employs several powerful literary devices to convey its profound message. Symbolism is central, with the "fire" representing God's holy judgment and consuming wrath, and the "cherubim" symbolizing the divine presence, power, and the formidable guardians of God's holiness. The "man clothed with linen" is also a potent symbolic figure, representing a divine agent of purity, precision, and judgment. The imagery is vivid and kinetic, depicting a precise, deliberate, and orderly transfer of a fearsome instrument of destruction, creating a sense of awe, dread, and divine purpose. The rapid succession of active verbs ("stretched forth," "took," "put," "took," "went out") creates a powerful sense of urgency and inevitability, emphasizing the swift and unstoppable nature of the divine decree. This concise yet action-packed verse serves as a dramatic and climactic moment in the larger narrative of God's glory departing and judgment being enacted.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 10:7 serves as a stark theological declaration of God's righteous judgment and His absolute sovereignty over all creation, including the meticulous execution of His divine will. The transfer of the holy fire from the cherubim to the man in linen underscores that judgment is not arbitrary or chaotic but a deliberate, ordered act emanating directly from God's sacred presence, necessitated by the persistent sin and rebellion of His people. It highlights the profound biblical principle that God's holiness demands a just response to unrighteousness, and when His patience is exhausted, His justice will prevail. This passage resonates deeply with other biblical accounts where divine fire is an instrument of judgment, emphasizing God's consuming nature against sin and His unwavering commitment to His covenantal promises, both of blessing and curse.

REFLECTION AND APPLICATION

Ezekiel 10:7 is a profound and sobering reminder of the gravity of God's holiness and the certainty of His justice. It compels us to consider our own lives in light of His righteous character. While the specific judgment against ancient Jerusalem was a historical event with unique covenantal implications, the underlying principles remain eternally true: God is not indifferent to sin, and His holiness demands a response. This passage should cultivate a healthy, reverential fear of the Lord, prompting genuine repentance and a commitment to living in humble obedience to His commands. It also offers a measure of comfort to those who grieve over the pervasive sin and injustice in the world, assuring them that God sees, God acts, and ultimately, His perfect justice will prevail. For believers, it reinforces the call to live lives worthy of the Gospel, understanding that our salvation is by grace through faith, but our lives are to reflect the holiness of the God we serve, walking in the light as He is in the light.

Questions for Reflection

  • How does the imagery of fire as an instrument of divine judgment impact your understanding of God's holiness and His response to sin?
  • What does the precise and orderly transfer of the fire in this vision teach us about God's sovereignty, even in moments of severe judgment?
  • In what ways might we, as believers, be called to be "clothed with linen" in our own lives, serving as agents of God's truth and righteousness in a world that desperately needs His light?

FAQ

What is the significance of the "man clothed with linen" in Ezekiel's vision?

Answer: The "man clothed with linen" is a highly significant figure in Ezekiel's vision, first introduced in Ezekiel 9:2. His linen attire signifies purity, holiness, and a sacred, possibly priestly or angelic, commission. Initially, he is tasked with marking those who lament the abominations in Jerusalem for preservation, acting as an agent of divine mercy. Then, as seen in Ezekiel 10:7, he becomes the recipient of the divine fire, the instrument of judgment. He serves as God's appointed agent, carrying out the divine decree with precision and authority, embodying the sacred and just nature of God's actions.

Why is fire used as the instrument of judgment in this passage?

Answer: Fire is a recurring and powerful symbol throughout the Bible, often representing God's active presence, His purifying nature, and, critically, His consuming wrath against sin. In Ezekiel 10:7, the fire originates from between the cherubim, signifying its divine and holy source from God's very throne. Its use as an instrument of judgment underscores that God's holiness demands a response to unrighteousness. Just as fire purifies, it also consumes, symbolizing the complete and devastating nature of the judgment against Jerusalem, which had defiled itself through persistent idolatry and rebellion, as vividly detailed in Ezekiel 8.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 10:7 vividly portrays God's righteous judgment upon a rebellious Israel, its Christ-centered fulfillment points profoundly to the ultimate judgment and salvation found in Jesus Christ. The holy fire, an instrument of divine wrath originating from God's throne, foreshadows the righteous judgment that all humanity justly deserves due to sin. However, in Christ, this judgment is uniquely satisfied. Jesus, the true Lamb of God who takes away the sin of the world, bore the full weight of God's consuming wrath on the cross, becoming the atoning sacrifice for sin (Romans 3:25). He is the one who "took" the judgment upon Himself, absorbing the divine fire so that those who believe in Him might "go out" from condemnation into eternal life (John 3:16-18). Furthermore, Christ Himself will return as the ultimate and righteous judge, bringing fire not only for purification but also for final judgment upon the unrepentant (2 Thessalonians 1:7-8). Thus, Ezekiel 10:7, with its striking imagery of divine judgment, ultimately directs our gaze to Christ, who both absorbed God's wrath for His people and will one day execute it in perfect righteousness.

Copy as

Commentary on Ezekiel 10 verses 1–7

I. II. Main points1. 2. Sub-points

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?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(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)
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ezekiel 10:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.