And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.
\nEzekiel 8:1<\/p>\n
The Shechinah Glory, the visible manifestation of the presence of God, came to live among the people of Israel when the Tabernacle was finished in Exodus 40. From that moment on, until the time of Ezekiel, the Shechinah Glory dwelt in the Holy of Holies; first, in the Tabernacle, and later in Solomon\u2019s Temple. Although at one point, when the Philistines captured the Ark of the covenant in 1 Samuel 4, there was the fear that the Jews had lost the Shechinah Glory, this was definitely wrong. For the reasons revealed to Ezekiel, the Shechinah Glory will truly depart. This study is divided into two sections: the departure of the Shechinah Glory, found in Ezekiel 8:1\u201311:25; and the return of the Shechinah Glory, found in Ezekiel 43:1\u201312 and 44:1\u20138.<\/p>\n
I. THE DEPARTURE OF THE SHECHINAH GLORY\u2014EZEKIEL 8:1\u201311:25<\/p>\n
The purpose of chapters 8 and 9 is to explain in detail why it is essential for the Shechinah Glory to depart. The Shechinah Glory\u2019s departure is recorded in detail in chapters 10\u201311. This section is broken down into four units: the glory of Jehovah, the abominations of Jerusalem, the man with the inkhorn, and the stages of the departure.<\/p>\n
A. The Glory of Jehovah\u2014Ezekiel 8:1\u20134<\/p>\n
The date and the occasion of the departure of the Shechinah Glory is given in verse 1: And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.<\/p>\n
The date is September 17, 592 B.C. This means that it has been one year and two months since Ezekiel received his call to be a prophet (Ezek. 1:2). It also means that it is the last ten days of the four hundred thirty days during which he had to lie on his side (Ezek. 4:4\u20138).<\/p>\n
The occasion was: as I sat in my house. He was now lying on his left side and the elders of Judah were sitting before him. These were the elders of the Exile. This shows that the first series of messages in chapters 1\u20137 of the Book of Ezekiel had attracted their attention. At least, the elders of the Exile are beginning to listen to what he is saying, if not hearken to what he is saying. The elders of the Jews in Jerusalem will be dealt with later in this section.<\/p>\n
The re-appearance of the Shechinah Glory is described in verse 2: Then I beheld, and, lo, a likeness as the appearance of fire; from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as it were glowing metal.<\/p>\n
On this occasion, one year and two months since his call, and after four hundred twenty days of lying on his side, he sees the Shechinah Glory in the same form that he saw in chapter 1, when he first received his call. Again he sees the appearance of fire, the appearance of brightness, and the glowing metal. This is the Shechinah Glory that appeared to him on two previous occasions. The description he sees now is the same as in chapter 1:26\u201327. Ezekiel was seeing God in the appearance of a man. This was something the rabbis had a hard time living with. One famous rabbi, Rashi, said, \u201cOne is not allowed to reflect on this verse.\u201d However, reflect we must, in spite of its obvious implications.<\/p>\n
Just as once before, the prophet was again transported in verse 3: And he put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looks toward the north; where was the seat of the image of jealousy, which provoked to jealousy.<\/p>\n
He was not being transported physically, but in the visions of God. Just as in his experience in chapter 2:9, Ezekiel saw the form of a hand coming out of the complex of the Shechinah Glory. This time, though, he was taken by a lock of his head; this is the only place in Scripture where the lock of the head is mentioned. The Holy Spirit lifted Ezekiel up between earth and Heaven. This is part of the Holy Spirit\u2019s ministry of inspiration, as He inspired Ezekiel to give forth yet another prophetic utterance.<\/p>\n
In this prophetic transport, he was brought to Jerusalem. He will return from Jerusalem when this section of his prophecy ends in chapter 11:24. He was brought to Jerusalem, specifically to the door of the gate of the inner court that looks toward the north. In other words, he was taken to the northern gate of the inner wall; he was in the court in front of the northern gate that led to the inner court.<\/p>\n
What he found there was the seat of the image of jealousy. He saw an image or a statue, probably the Asherah mentioned in 2 Kings 21:7. This Asherah, this idol image, \u201cprovoked to jealousy,\u201d because idolatry always provokes God to jealousy (Ex. 20:4\u20136; Ezek. 16:42; 36:6). Here jealousy is used in a good sense, where the owner exercises his right of possession. This is the image of outraged authority, which provoked God to vindicate His exclusive rights to Israel, even if it meant judgment.<\/p>\n
Ezekiel makes a further identification of the Shechinah Glory in verse 4: And, behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain.<\/p>\n
Ezekiel clearly states that this is the same Shechinah Glory he saw in the plain, the earlier manifestation in chapter 3:22\u201323.<\/p>\n
B. The Abominations of Jerusalem\u2014Ezekiel 8:5\u201318<\/p>\n
In the first part of this unit, God is explaining to Ezekiel why the Shechinah Glory must depart.<\/p>\n
1. The Image of Jealousy\u2014Ezekiel 8:5\u20136<\/p>\n
The sin itself is emphasized in verse 5: Then said he unto me, Son of man, lift up your eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold, northward of the gate of the altar this image of jealousy in the entry.<\/p>\n
Ezekiel is told to lift up his eyes toward the north. As he lifted up his eyes northward of the gate of the altar, which was the gate where animal sacrifices were brought in (Lev. 1:11), he saw standing in the entry of the northern inner gate the image of jealousy. This by itself meant that the Temple Compound was polluted.<\/p>\n
Ezekiel was told two things in verse 6: And he said unto me, Son of man, see you what they do? even the great abominations that the house of Israel do commit here, that I should go far off from my sanctuary? But you shall again see yet other great abominations.<\/p>\n
In verse 6a, the first thing Ezekiel is told is that this one abomination was already sufficient reason for the Shechinah Glory to depart from Israel. And in verse 6b, the second thing he is told is that as bad as this image of jealousy is standing at the northern gate, the gate of the altar where the sacrifices were brought through, the gate that led from the outer courtyard to the inner courtyard where the altar was, the worst is yet to come. This is already enough for the Shechinah Glory to depart. What Ezekiel is yet to see will make the Shechinah\u2019s departure even more necessary.<\/p>\n
2. The Worship of the Egyptian Gods\u2014Ezekiel 8:7\u201313<\/p>\n
Ezekiel is transported again in verses 7\u20139: And he brought me to the door of the court; and when I looked, behold, a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a door. And he said unto me, Go in, and see the wicked abominations that they do here.<\/p>\n
In verse 7, he is taken to the door of the court, where he sees a hole in the wall. In verse 8, he is told to dig now in the wall. When he breaks through the wall, he finds a door. And in verse 9, he is told to go through this door in order to be able to see the wicked abominations of which Israel is guilty.<\/p>\n
He again sees the greater abominations of Israel within the Temple Compound in verses 10\u201311: So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the elders of the house of Israel; and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censer in his hand; and the odor of the cloud of incense went up.<\/p>\n
In verse 10 is the idolatry. What he saw were Egyptian deities, because the Egyptians were the ones who worshipped creeping things and abominable beasts. The very thing that was forbidden to be eaten in Leviticus 11:1\u201347 was now being worshipped. In addition to all the idols of the house of Israel, they were even portrayed upon the wall round about.<\/p>\n
In verse 11, Ezekiel sees that these worshippers, standing in the midst of the idols, were seventy men of the elders of the house of Israel or the leadership of Israel. These are not the common people who worshipped the image of jealousy, rather they are the civil leaders of Israel. The elders were secretly practicing idolatry, waving the censer in their hands, right within the Temple Compound. Furthermore, he states that the odor of the cloud of incense went up.<\/p>\n
Now, the declaration from God comes in verse 12: Then said he unto me, Son of man, have you seen what the elders of the house of Israel do in the dark, every man in his chambers of imagery? for they say, Jehovah sees us not; Jehovah has forsaken the land.<\/p>\n
God asks the question, \u201cHave you seen, O Ezekiel, what these men are doing in the dark, every man in his chambers of imagery?\u201d This means that each elder had a private chamber in his home, where he had his own type of worship. They felt free to worship these idols because they were saying, \u201cJehovah does not see us.\u201d They claim that He has forsaken the land, meaning, \u201cJehovah is gone; there is now no danger in our worshipping these foreign gods.\u201d This was even worse than the previous sin because it was the worship of Egyptian gods, and it was worship by the laity leaders of Israel.<\/p>\n
At this point, there is a transitional statement in verse 13: He said also unto me, You shall again see yet other great abominations which they do.<\/p>\n
The statement is that as bad as this scene might be, he is going to see even worse things yet.<\/p>\n
3. The Worship of Tammuz\u2014Ezekiel 8:14\u201315<\/p>\n
The third type of idolatry to which Ezekiel is introduced is the worship of Tammuz. Verse 14 begins with another prophetic transport: Then he brought me to the door of the gate of Jehovah\u2019s house which was toward the north; and behold, there sat the women weeping for Tammuz.<\/p>\n
This time Ezekiel is taken prophetically to the door of the gate of Jehovah\u2019s house, which was toward the north. He is brought into the inner court in front of the northern gate of the Lord\u2019s house, where he sees Jewish women sinning by weeping for Tammuz. While Tammuz was a favored and well known god in ancient history, this is the only time he is mentioned in Scripture. Among the Sumerians, he was known as Ano; among the Babylonians, he was known as Dumuzi, who was the beloved one of Ishtar; among the Acadians, he was known as Duzu; among the Greeks, he was known as Adonis. The worship of Tammuz was a form of nature worship; he was the god of the spring vegetation. He was the dying and the rising god; he would die in the fall and rise in the spring. The reason this is even a worse sin than the previous two is that this involved immoral practices. Part of the worship of Tammuz included religious immorality and Temple prostitution.<\/p>\n
Once again, Ezekiel is told that as bad as this might be, the worst is yet to come in verse 15: Then said he unto me, Have you seen this, O son of man? you shall again see yet greater abominations than these.<\/p>\n
4. The Worship of the Sun\u2014Ezekiel 8:16<\/p>\n
And he brought me into the inner court of Jehovah\u2019s house; and behold, at the door of the temple of Jehovah, between the porch and the altar, were about five and twenty men, with their backs toward the temple of Jehovah, and their faces toward the east; and they were worshipping the sun toward the east.<\/p>\n
Once again Ezekiel was transported and brought from the northern gate of the inner court to the inner court of Jehovah\u2019s house. This is the eastern gate of the inner court. He was now in front of the Temple and the door of the Temple itself. He was standing between the porch and the altar. This is the section where only the priests were allowed. Being a priest himself, Ezekiel was allowed to enter. These twenty-five men, standing in the inner court, represented the priesthood. They were the leaders of the twenty-four courses of levitical priesthood, plus the high priest.<\/p>\n
Ezekiel notices that they were standing with their backs toward the temple of Jehovah, and their faces toward the east. The Temple also faced the east; however, the Jewish responsibility was not to face east, but to face west, toward the Temple. Facing east shows that they were turning away from God. They were now worshipping the sun, which was forbidden in Deuteronomy 4:19. When they should have been facing west, facing the Holy of Holies, instead, their backs were to the Temple.<\/p>\n
The fact that these were men of the priesthood shows the following progression of their sin: from common people, to civil leaders, to women with immoral practices, and now to the religious leaders. This made it the worst sin of all. Because of all these sins, the Shechinah Glory must depart from Israel.<\/p>\n
5. The Wrath of God\u2014Ezekiel 8:17\u201318<\/p>\n
Then he said unto me, Have you seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have turned again to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them.<\/p>\n
Verse 17 once again emphasizes the sin. Because of these four different kinds of abominations and idolatry, they have filled the land with violence; this, in turn, provoked God to anger. Their sin had progressed to the point that they were putting a branch to their nose. This was an insulting practice, an obscene gesture, a way of mocking God Himself. For that reason, the punishment must come.<\/p>\n
Therefore, in verse 18, God will bring wrath and judgment without mercy, and His \u201ceye will not spare,\u201d meaning that He will have no pity. Though they may cry and cry and cry, God will not remove the judgment from them.<\/p>\n
C. The Man with the Inkhorn\u2014Ezekiel 9:1\u201311<\/p>\n
After having seen four kinds of idolatrous worship and after having the announcement of the coming judgment, Ezekiel is about to see a very graphic demonstration of the divine judgment coming upon Israel.<\/p>\n
1. The Call\u2014Ezekiel 9:1\u20132<\/p>\n
The call is specifically to the executioners in verse 1: Then he cried in mine ears with a loud voice, saying, Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.<\/p>\n
There is a cry with a loud voice, showing that this is going to be a very graphic revelation. The purpose of the cry is to cause those who have charge of the city to draw near. Every man is to step forward with his destroying weapon in his hand. This call does not go out to literal civic officials, but to angelic beings who have been appointed by God to carry out God\u2019s will for the City of Jerusalem.<\/p>\n
Six men came forward in verse 2: And behold, six men came from the way of the upper gate, which lies toward the north, every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer\u2019s inkhorn by his side. And they went in, and stood beside the brazen altar.<\/p>\n
These angelic beings came from the way of the upper gate, which lies toward the north. In other words, they came from the outer northern gate toward the inner northern gate. Each one carried his slaughter weapon in his hand. This slaughter weapon was a battle-ax. A seventh individual in the midst of them was clothed in linen, indicating that he was the chief or leading angel, such as the one in Daniel 10:5. The rabbis felt that this leading angel was Gabriel himself, though it cannot be proven by this particular text.<\/p>\n
Furthermore, he had a writer\u2019s inkhorn by his side. The inkhorn was a small case that carried pens, ink, and a knife, which were the tools of a scribe. So there was a total of seven men; six had battle-axes and one had an inkhorn hanging by his side. They came to stand by the brazen altar, the Altar of Sacrifice.<\/p>\n
2. The Command to Mark and Destroy\u2014Ezekiel 9:3\u20137<\/p>\n
The Shechinah Glory began to move again in verse 3: And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer\u2019s inkhorn by his side.<\/p>\n
Before the command to mark and destroy, the Shechinah Glory moves from its usual position, between the cherubim overshadowing the Ark of the Covenant in the Holy of Holies, to the threshold of the house, which is over the front entry-door of the Temple building. This will happen again in chapter 10. This movement is for the purpose of revelation in order to initiate a new key prophetic event about to take place, but it is a prelude to the final departure of the Shechinah Glory. At that point, another call was made specifically to the chief angel dressed in linen, who had the writer\u2019s inkhorn on his side.<\/p>\n
The chief angel is given a specific commission in verse 4: And Jehovah said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry over all the abominations that are done in the midst thereof.<\/p>\n
His commission is to go through the streets of Jerusalem and make a mark upon the foreheads of those men that sigh and that cry over all the abominations that are done in the midst thereof. These few remaining faithful men who are sighing and grieving over the sins of Israel are to receive this mark. The immediate propose of the mark is to protect the believing Remnant. Others in Scripture who have received such a mark to protect their lives are Cain and the 144,000 Jewish witnesses during the Tribulation.<\/p>\n
The other six men receive a twofold commission in verses 5\u20137: And to the others he said in my hearing, Go ye through the city after him, and smite: let not your eye spare, neither have ye pity; slay utterly the old man, the young man and the virgin, and little children and women; but come not near any man upon whom is the mark: and begin at my sanctuary. Then they began at the old men that were before the house. And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and smote in the city.<\/p>\n
The first commission is in verses 5\u20136a; they are to follow the man with the inkhorn and they are to smite without mercy all strata of society, all ages, anyone who does not have the mark placed upon them. In verse 6b, they are to begin with the old men, who are the elders of the House of Israel.<\/p>\n
The second commission is in verse 7; they are to defile the Temple precincts with the slain, both the outer and inner courts. The six men did go out, and there indeed was a great slaughter of those who did not have the mark to protect them.<\/p>\n
3. Ezekiel\u2019s Intercession\u2014Ezekiel 9:8<\/p>\n
And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord Jehovah! will you destroy all the residue of Israel in your pouring out of your wrath upon Jerusalem?<\/p>\n
Because of the effect of this vision, Ezekiel steps in at that point with a voice of intercession. As they were smiting, and as Ezekiel was left alone, he began to cry and to plead, \u201cAh Lord Jehovah, are you going to keep slaughtering and slaughtering until there is no one left? Will the whole residue of the House of Israel now certainly be destroyed?\u201d<\/p>\n
4. The Answer\u2014Ezekiel 9:9\u201310<\/p>\n
Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment: for they say, Jehovah has forsaken the land, and Jehovah sees not. And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.<\/p>\n
In verse 9, Ezekiel is reminded of the necessity of judgment. The iniquity of both houses of Israel and Judah is exceeding great. Where the worship of God degenerates, idolatry grows and immorality, violence, and murder follow. As a result, the land is full of blood. Also he says that the city is full of wresting of judgment, meaning it is full of perverseness or perversion, striving against God\u2019s moral law. The evidence of this is found in what the leaders are saying: Jehovah has forsaken the land, and Jehovah sees not; they were claiming God had gone away and could not see them.<\/p>\n
In verse 10, it was essential for God to judge. Furthermore, judgment must come without mercy, because God must bring their way upon their head. They have misinterpreted the previous judgments as being proof of God\u2019s absence. Now, they are reaping the dreadful results of what they had sown.<\/p>\n
5. The Report\u2014Ezekiel 9:11<\/p>\n
And behold, the man clothed in linen, who had the inkhorn by his side, reported the matter, saying, I have done as you have commanded me.<\/p>\n
The leading angel reported the matter. He had fulfilled the command, and the righteous ones had been marked, so only the unmarked were going to die in the slaughter. It must be remembered that the slaughter Ezekiel was seeing was not literally happening at this point. It was only a vision of what was going to be done later by the armies of Babylon. Just as in the vision, there will be righteous men who will be spared because God will see that no one kills them.<\/p>\n
6. Summary<\/p>\n
Chapter 8 is concerned with the reason for the departure of the Shechinah Glory. There are four kinds of gross idolatry going on within the Temple Compound, epitomized by the fact that even the priests were there, with their backs toward the Temple, worshipping the sun. In chapter 9, Ezekiel saw a graphic vision of what was going to happen when the judgment finally struck; there would be a massive slaughter and only those who received an invisible mark would be spared. What would permit the slaughter to take place in chapter 9 would be the four stage departure of the Shechinah Glory in chapters 10 and 11.<\/p>\n
D. The Stages of the Departure\u2014Ezekiel 10:11\u201311:25<\/p>\n
The fact that the departure was in four stages shows that the Shechinah Glory was reluctant to leave Israel; it did not just get up and go. After each stage, it simply waits for a while, giving Israel time to repent. When Israel fails to repent, it then moves on to its next stage.<\/p>\n
1. The First Stage\u2014Ezekiel 10:1\u20138<\/p>\n
a. The Coals of Fire Over Jerusalem\u2014Ezekiel 10:1\u20132<\/p>\n
Then I looked, and, behold, in the firmament that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne. And he spoke unto the man clothed in linen, and said, Go in between the whirling wheels, even under the cherub, and fill both your hands with coals of fire from between the cherubim, and scatter them over the city. And he went in in my sight.<\/p>\n
In verse 1, Ezekiel again sees a familiar appearance that he saw in chapter 1, when he first received his call. What he saw was a firmament. In the firmament over the head of the cherubim, there appeared as it were a sapphire stone and the likeness of a throne.<\/p>\n
A commission is given at this point in verse 2. The One sitting upon the throne spoke to the leading angel and ordered him to go between the whirling wheels underneath the cherubim. The leading angel was to fill both his hands with coals of fire. He went into the midst of the cherubim, where they formed a square, and he filled his hands with coals. He was to scatter them over the City of Jerusalem, symbolizing that the city was under divine judgment.<\/p>\n
b. The First Movement of Departure\u2014Ezekiel 10:3\u20135<\/p>\n
The Shechinah Glory began the first movement of its departure in verses 3\u20134: Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. And the glory of Jehovah mounted up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah\u2019s glory.<\/p>\n
Verse 3 identifies the initial position of the cherubim. In verse 4a, the Glory of Jehovah mounted up from its first position, over the Ark of the Covenant in the Holy of Holies and moved to its second position, over the threshold of the house. The result, in verse 4b, was that the interior of the Temple was filled with the cloud, while the court or the exterior was filled with the brightness of Jehovah\u2019s glory.<\/p>\n
There was also the accompanying phenomenon with the first movement in verse 5: And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when he speaks.<\/p>\n
There was the sound of the wings of the cherubim all the way out to the outer court. What Ezekiel heard was the voice of God, which was like the sound of rolling thunder. This emphasized the movement of the Shechinah Glory in chapter 1. With this movement, the Shechinah Glory has undergone the first stage of the departure.<\/p>\n
c. The Receiving of the Coals of Fire\u2014Ezekiel 10:6\u20138<\/p>\n
The commission is again given to the leading angel, clothed in linen in verse 6: And it came to pass, when he commanded the man clothed in linen, saying, Take fire from between the whirling wheels, from between the cherubim, that he went in, and stood beside a wheel.<\/p>\n
He is to take fire from between the whirling wheels, from between the cherubim. He then went in and stood beside one of the wheels.<\/p>\n
The leading angel received the coals of fire in verse 7: 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.<\/p>\n
At that point, one of the cherubim stretched forth his hand into the hollow square, which they formed and took some of the coals of fire and placed them into the hands of the leading angel. The angel then took these coals of fire and went out.<\/p>\n
Verse 8 states: And there appeared in the cherubim the form of a man\u2019s hand under their wings.<\/p>\n
The purpose of these coals of fire is to symbolize the judgment of Jerusalem. The scattering of coals of fire over Jerusalem shows that Jerusalem is destined to be destroyed, and that it is especially a destruction that will come by means of fire (v. 2). What will allow Jerusalem to be destroyed is the fact that the Shechinah Glory will now depart. It will no longer be there to protect the Holy City.<\/p>\n
d. The Cherubim\u2014Ezekiel 10:9\u201317<\/p>\n
Ezekiel now gives a further description of the cherubim, most of which is already found in chapter 1 except for some new details in verses 12 and 14.<\/p>\n
(1) Their Appearance\u2014Ezekiel 10:9\u201314<\/p>\n
The emphasis is on the wheels in verses 9\u201311: And I looked, and behold, four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was like unto a beryl stone. And as for their appearance, they four had one likeness, as if a wheel had been within a wheel. When they went, they went in their four directions: they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.<\/p>\n
In verse 9, the wheels were described as being in the form of a beryl stone. In verse 10, they all had the same likeness: a wheel within a wheel, intersecting at right angles. These wheels are what connected the cherubim with the earth. According to verse 11, because of this arrangement of the wheels, they never had to turn whenever they went. Because there were four of them combined, and because the wheels crossed at right angles, they could move in every direction. They could also face every direction without ever having to turn.<\/p>\n
Some new information is given in verse 12: And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.<\/p>\n
Whereas chapter 1 revealed that only the rims of the wheels were full of eyes, now they are described as being totally covered with eyes: their whole body, their backs, their hands, their wings, and the wheels. The significance is that God is omniscient: He knows everything. He is also omnipresent: He is everywhere at the same time; therefore, He sees everything.<\/p>\n
These wheels were also known as the whirling wheels in verse 13: As for the wheels, they were called in my hearing, the whirling wheels.<\/p>\n
There is a bit of new information concerning the faces given in verse 14: And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third face the face of a lion, and the fourth the face of an eagle.<\/p>\n
There is a slight variation in the description of the description of the cherubim from that of chapter 1:10. Each one had four faces. In chapter 1, they were: the face of a man, the face of an ox, the face of a lion, and the face of an eagle. In this verse, there is the repetition of the face of a man, the face of a lion, and the face of an eagle, but corresponding to the face of an ox, there is the face of a cherub. This seems to indicate that the primary identifying feature of a cherub is the face of an ox. The most prominent face is the man\u2019s face because it always faced outward. As far as the primary feature of a cherub is concerned, it is that of an ox.<\/p>\n
(2) Their Action\u2014Ezekiel 10:15\u201317<\/p>\n
And the cherubim mounted up: this is the living creature that I saw by the river Chebar. And when the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the wheels also turned not from beside them. When they stood, these stood; and when they mounted up, these mounted up with them: for the spirit of the living creature was in them.<\/p>\n
As far as their actions are concerned, this information is the same as chapter 1. They began their movement in verses 15\u201316, and when they moved, the wheels moved. In verse 17, when they stood, the wheels stood. When they mounted up, the wheels mounted up. The spirit of life, which was in the cherubim, was also in the wheels. They performed and functioned uniformly.<\/p>\n
2. The Second Stage\u2014Ezekiel 10:18\u201319<\/p>\n
And the glory of Jehovah went forth from over the threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them: and they stood at the door of the east gate of Jehovah\u2019s house; and the glory of the God of Israel was over them above.<\/p>\n
In the second stage of departure, the Shechinah Glory moved from its second position to its third position. According to verse 18, the second position was at the door of the Temple building, over the threshold of the house. At that point it was transferred by the cherubim to its third position in verse 19, at the door of the east gate of Jehovah\u2019s house. This was the eastern gate of the outer Temple Compound wall. There it stood for awhile, waiting for Israel to repent.<\/p>\n
a. The Identification of the Living Creature\u2014Ezekiel 10:20\u201322<\/p>\n
The living creature is clearly stated to be cherubim in verse 20: This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim.<\/p>\n
This is the same living creature that Ezekiel saw under the God of Israel by the river Chebar in chapter 1. The one over the cherubim is a human like figure which represents the God of Israel. The likeness of the man upon the throne in chapter 1:26 is clearly God Himself in chapter 10. The living creature of chapter 1 are clearly the cherubim in chapter 10.<\/p>\n
A general description of the cherubim is given in verse 21: Every one had four faces, and every one four wings; and the likeness of the hands of a man was under their wings.<\/p>\n
Cherubim have four faces, four wings and their hands look like human hands. Cherubim have hands, and they look like human hands.<\/p>\n
That these were the same faces Ezekiel saw in chapter 1 is indicated in verse 22: And as for the likeness of their faces, they were the faces which I saw by the river Chebar, their appearances and themselves; they went every one straight forward.<\/p>\n
They went every one straight forward. Because a man\u2019s face is always forward and because there are four in a squared position, no matter which way they went, they always went forward.<\/p>\n
Clearly, Ezekiel tells us that the living creature and the wheels are not spaceships, as some sensational books try to portray. Ezekiel is describing cherubim, the highest order of celestial beings. Underneath them are the seraphim; underneath the seraphim are the angels; underneath the angels are humans; underneath humans are animals.<\/p>\n
b. The Caldron and the Flesh\u2014Ezekiel 11:1\u201312<\/p>\n
These verses introduce another scene, once again explaining why it is necessary for the departure of the Shechinah Glory even further. Up to this point, it has gone out of the Temple itself, out of the Inner Court, and is now standing over the east gate, between the Outer Court and outside of the Temple Compound. But, at least, it is still within the city.<\/p>\n
(1) The Twenty-five Men\u2014Ezekiel 11:1\u20134<\/p>\n
The prophet is again transported in verse 1: Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah\u2019s house, which looks eastward: and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.<\/p>\n
Ezekiel is brought to the outer eastern gate, where the Shechinah Glory is standing at the present time. There he sees twenty-five men, who are identified as princes of the people. These are the civil or secular leaders. They are not the same twenty-five men he saw in chapter 8:16, who were elders and priests. Two men are named as leaders: Jaazaniah the son of Azzur and Peletiah the son of Beniah. These leaders were responsible for giving the people wise counsel and civic leadership to the city.<\/p>\n
Ezekiel sees their sin in verses 2\u20133: And he said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in this city; that say, The time is not near to build houses: this city is the caldron, and we are the flesh.<\/p>\n
Verse 2 reveals what they are doing: they plan or devise iniquity and give wicked counsel in the city. By so doing, they are prostituting their position.<\/p>\n
Two examples of what they are saying are revealed in verse 3. First in verse 3a, they say, \u201cThis is not the time to build houses.\u201d There are two possibilities as to what this means. The first possibility is that this is not the time to build homes, but that God wants them to prepare for a war of rebellion against Babylon. The second possibility is that they were contradicting what Jeremiah told the Jews of the captivity in a letter he wrote to the exiles already in Babylonia (Jer. 29:1\u20137). He said that they should not believe the false prophets who were saying that they would return to Jerusalem soon, but that their responsibility was to settle down, build houses, marry and raise children because their captivity will not be over soon, but will last seventy years. However, these civil rulers are now saying, \u201cDo not build houses, but prepare for war.\u201d<\/p>\n
The second example of what they were saying is in verse 3b: this city is the caldron, and we are the flesh. The caldron was a large iron pot that protected meat from burning. Claiming the city is their caldron gave them some sense of security; they feel that they are being protected from destruction because they happen to be in Jerusalem. The reason they felt safe in Jerusalem was because the Shechinah Glory was right there. They felt Jerusalem was indestructible, so they boasted that Jerusalem was the caldron and they, the flesh, would be safe.<\/p>\n
Because they sinned in what they did and what they said, Ezekiel is commanded to prophesy against them in verse 4: Therefore prophesy against them, prophesy, O son of man.<\/p>\n
Using the word prophesy twice makes it emphatic. Because of the false sense of security, the Shechinah Glory must depart yet further and Ezekiel must prophesy more prophecies of judgment against them.<\/p>\n
(2) The Judgment\u2014Ezekiel 11:5\u201312<\/p>\n
Because Ezekiel was told to prophesy judgment emphatically, the Spirit of Jehovah falls upon him in verse 5a: And the Spirit of Jehovah fell upon me, and he said unto me, Speak, Thus says Jehovah.<\/p>\n
Ezekiel is given full inspiration by the Holy Spirit so that he could give forth a prophetic utterance, which are the very words of God Himself.<\/p>\n
Their sin is clearly described in verses 5b\u20136: Thus have ye said, O house of Israel; for I know the things that come into your mind. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.<\/p>\n
In verse 5b, their sin with their words refers to what they said in verses 2\u20133 and God is aware of what is going on in their minds. This is the point of the cherubim being \u201cfull of eyes\u201d in every aspect of their being. In verse 6, they sin with their works; they are guilty of multiple murder. The kind of counsel they were giving would only bring divine judgment, causing slaughter in the streets of Jerusalem.<\/p>\n
The punishment comes in verses 7\u201312. God takes up their reference to the caldron and the flesh in verse 7: Therefore thus says the Lord Jehovah: Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron; but ye shall be brought forth out of the midst of it.<\/p>\n
It will soon be seen that Jerusalem will not protect them; the city will provide security only for the dead, not for the living. The living will be brought out of the caldron and into the fire.<\/p>\n
Furthermore, God will bring the sword upon them, and they will be slain by the sword in verse 8: Ye have feared the sword; and I will bring the sword upon you, said the Lord Jehovah.<\/p>\n
God will take them out of this caldron, Jerusalem, that they feel is protecting them in verse 9: And I will bring you forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.<\/p>\n
It is reiterated that they will be taken out of the city and delivered into the hands of strangers, which are the Babylonians who will execute judgment upon them.<\/p>\n
The judgment is described in verse 10: Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am Jehovah.<\/p>\n
They will die by the sword in the border of Israel. This refers to the city of Riblah where these princes of the people were judged face to face by Nebuchadnezzar and executed. The fulfillment of these verses is found in 2 Kings 25:18\u201321 and Jeremiah 52:24\u201327. When those judgment days come, they will know that Jehovah is indeed God.<\/p>\n
Ezekiel mentions the flesh and the caldron again in verses 11\u201312: This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel; and ye shall know that I am Jehovah: for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you.<\/p>\n
God warns them that Jerusalem will not provide security. The city will not be their caldron, neither will they be flesh in the midst of it, but they will be removed from Jerusalem. Jerusalem will be destroyed and they will die by the sword. All this will be possible because the Shechinah Glory will depart from Israel in two more stages.<\/p>\n
The cause of this judgment is in the end of verse 12: they had utterly failed to keep the Mosaic Law. Instead of following God\u2019s ordinances and walking in His statutes, they imitated the idolatry of the other nations.<\/p>\n
c. The Fulfillment\u2014Ezekiel 11:13<\/p>\n
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord Jehovah! will you make a full end of the remnant of Israel?<\/p>\n
When Ezekiel finished prophesying, Pelatiah, the son of Benaiah, died. He was one of the twenty-five civil leaders of chapter 11:1. This shows that Ezekiel\u2019s prophecies of judgment and death have begun to be fulfilled with the death of the first of those twenty-five leaders.<\/p>\n
Ezekiel\u2019s reaction was to fall upon his face and cry with a loud voice: Ah, Lord Jehovah! This is a sharp exclamation. What he feared was seen in the question: will you make a full end of the remnant of Israel? The word remnant here does not refer to the believing Remnant, but to the surviving remnant in the Land. There had already been two deportations by this time, so the Jewish population in the Land had been reduced. Ezekiel\u2019s concern was that, as a result of his own prophecies, those who were left in the Land were going to be destroyed. So he was asking, \u201cIs this the end of Israel\u2019s future? Is there no longer any future for the people of Israel?\u201d<\/p>\n
d. The Future Restoration\u2014Ezekiel 11:14\u201321<\/p>\n
Up to now, Ezekiel has received nothing but negative judgments: death by the sword, wild beasts, pestilence, and famine. He had seen the departure of the Shechinah Glory, but at this point, God is going to give him a glimpse of a brighter future, a hint of the future restoration as a comfort to his own soul. The answer to Ezekiel\u2019s question of verse 13 is, \u201cNo.\u201d God will not make a full end of the remnant of Israel. There will be a future restoration.<\/p>\n
The Word of Jehovah comes to Ezekiel to comfort him in verse 14: And the word of Jehovah came unto me, saying.<\/p>\n
God reminds Ezekiel of the sin of the surviving remnant in verse 15: Son of man, your brethren, even your brethren, the men of your kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession.<\/p>\n
The sin of the surviving remnant in the Land was their attitude to those who had already gone into exile during the first and second deportations; such as Daniel in first deportation and Ezekiel in the second. Along with all the others, they had lost their properties when they had to leave everything behind. Those remaining in the Land are saying that they now have full rights of ownership over the property vacated by the Jews in the Exile. Because of this sin, God must judge the surviving remnant of Israel left behind. Rather than showing concern for their fellow Jews in captivity, rather than praying for their eventual restoration, those left in the Land were greedily taking over their territory.<\/p>\n
God says that He will be a sanctuary to the Jews in the Exile and in the Dispersion in verse 16: Therefore say, Thus says the Lord Jehovah: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come.<\/p>\n
Regardless of whether the Jews were in the Exile or later in the Dispersion for a little while God will be a sanctuary to them in the countries where they have been scattered. Although the Jews are outside the Land, the promise is that they will survive as a people.<\/p>\n
They will survive in spite of their dispersion, there will eventually be a final restoration in verses 17\u201320. God makes three promises in these verse. The first promise, is that of regathering Israel into their own land in verse 17: Therefore say, Thus says the Lord Jehovah: I will gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.<\/p>\n
God will assemble them together from all the countries where they have been scattered; God will give them the Land of Israel.<\/p>\n
The second promise is that of the cleansing of the Land in verse 18: And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.<\/p>\n
They shall come and take away all the detestable things; all the abominations will be removed. The Land will be cleansed of all the idolatries, which were the cause of both the departure of the Shechinah Glory and the judgment, but now all these things will be removed. The external cleansing of the Land was also promised by Zechariah 13:2.<\/p>\n
The third promise is that of the salvation of Israel in verses 19\u201320: And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.<\/p>\n
In verse 19, Israel will be spiritually saved; the whole nation will undergo a national regeneration. They will be given one heart; they will have faith. God will put a new spirit within them, which shows regeneration. This is the Old Testament version of the new birth. God will give them a heart of flesh; there will be a positive change. They will be saved as a people and as a nation. The result, in verse 20, is that they will be empowered to walk in God\u2019s statutes and His laws. This is the answer to Ezekiel\u2019s prayer of verse 13.<\/p>\n
For the present generation of Ezekiel\u2019s day, because of their sins of abominations and idolatry, according to verse 21: But as for them whose heart walks after the heart of their detestable things and their abominations, I will bring their way upon their own heads, says the Lord Jehovah.<\/p>\n
God will punish the surviving remnant. However, they will not be totally annihilated; they will survive as a people.<\/p>\n
3. The Third Stage\u2014Ezekiel 11:22\u201323<\/p>\n
Ezekiel has been shown even more sins going on in the city and why the Shechinah Glory must yet depart even further. In these verses, the Shechinah Glory moves from its third position to its fourth position: Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above. And the glory of Jehovah went up from the midst of the city, and stood upon the mountain which is on the east side of the city.<\/p>\n
In verse 22, the cherubim once again begin to lift up their wings, with the wheels beside them and the Glory was over them. In this manner, the Shechinah Glory moved from its third position: the eastern gate of the outer eastern wall.<\/p>\n
In verse 23, the glory of Jehovah has now left the city and is looking back over the city from the Mount of Olives, which is somewhat higher than the city itself. This is its fourth position: the mountain which is on the east side of the city. It stayed on the Mount of Olives for a period of time, waiting for Israel to repent. Ezekiel never reveals how long the Shechinah Glory was standing on the Mount of Olives, but according to rabbinic tradition, the Shechinah Glory stayed on the Mount of Olives for three and a half years, waiting for Israel to repent and Israel repented not.<\/p>\n
4. The Fourth Stage<\/p>\n
This led to the fourth stage of the departure of the Shechinah Glory: its departure from Israel. The fourth stage is not specifically mentioned by Ezekiel the Prophet, but is obviously assumed to be true because after a while it was no longer visible on the Mount of Olives. The nature of the Shechinah Glory is that it was always visible. The fact that it was no longer visible on the Mount of Olives shows that the Shechinah Glory had indeed departed from Israel. This was a fulfillment of Deuteronomy 31:17 and Hosea 9:12.<\/p>\n
The rabbinic tradition of three and a half years before departing from the Mount of Olives is fascinating in light of New Testament revelation. According to John 1:1\u201314, the coming of the Messiah meant the coming of the new Shechinah Glory light. Yeshua (Jesus) was the visible manifestation of God\u2019s presence. He was the Shechinah Glory dwelling among men. He ministered to Israel for three and a half years, calling upon Israel to repent and to own Him as the Messiah. When Israel failed to repent, then He, too, departed from Israel from the Mount of Olives.<\/p>\n
5. The Return of the Prophet\u2014Ezekiel 11:24\u201325<\/p>\n
And the Spirit lifted me up, and brought me in the vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spoke unto them of the captivity all the things that Jehovah had showed me.<\/p>\n
In chapter 8, the prophet was transported to Jerusalem in the vision to be shown all these things. Now that he has been given all these prophecies, he is transported back in verse 24. The Holy Spirit lifted him up and brought him in the vision by the Spirit of God into Chaldea, back to his home in the captivity. The vision that began in chapter 8:1 comes to an end.<\/p>\n
In verse 25, Ezekiel fulfills his prophetic calling by telling the Jews of the Captivity all that God had shown him. The purpose of the revelation was to reveal to the Jewish people of the Exile the immediate future of Jerusalem.<\/p>\n
These four chapters record the departure of the Shechinah Glory. When the Temple was rebuilt seventy years later, one of the things that was missing from that Temple was the Shechinah Glory. The Shechinah Glory did not return to Israel at that time. The Shechinah Glory did return to Israel temporarily in the Person of Jesus the Messiah. Like the first departure, the Messiah\u2019s departure, too, was from the Mount of Olives. However, there is yet to be a future, final return of the Shechinah Glory. With that return, it will abide with the people of Israel forever.<\/p>\n
II. THE RETURN OF THE SHECHINAH GLORY\u2014EZEKIEL 43:1\u201312 AND 44:1\u20138<\/p>\n
A. The Return\u2014Ezekiel 43:1\u201312<\/p>\n
In chapters 40\u201348, Ezekiel deals with the Millennium in the context of the Kingdom and Israel\u2019s role in the Kingdom. The context of Ezekiel 43 deals with the Millennial Temple that is to be rebuilt after the Second Coming and will serve as the center of worship throughout the Messianic Kingdom for 1,000 years. It is in this context that Ezekiel also prophesies the future return of the Shechinah Glory.<\/p>\n
1. The Return Proper\u2014Ezekiel 43:1\u20135<\/p>\n
The background to this section is chapter 42. In 42:15, Ezekiel was brought to the outer eastern gate. He then followed the angel as he circled around the outer wall of the entire Temple Compound, measuring along its entire length until they had come full circle, as described in 42:16\u201319. The context of these verses is speaking of the gate of the Millennial Temple and has nothing to do with the present eastern gate.<\/p>\n
Verses 1\u20135 of chapter 43 deal with the actual return itself. Ezekiel is transported to the outer eastern gate of the Millennial Temple Compound in verse 1: Afterward he brought me to the gate, even the gate that looks toward the east.<\/p>\n
At that point, the Shechinah Glory appears in verse 2: And, behold, the glory of the God of Israel came from the way of the east: and his voice was like the sound of many waters; and the earth shined with his glory.<\/p>\n
The Shechinah Glory departed from Israel by way of the east (Ezek. 10:19; 11:23), and it is from this direction that the Shechinah Glory will return to Israel. Furthermore, the voice of the Shechinah Glory was like the sound of many waters, which is the voice of God (Ezek. 1:24); and the earth shined with his glory because brightness is the major mark of the Shechinah Glory.<\/p>\n
The purpose of the return of the Shechinah Glory is to authenticate the Temple of the Millennial Kingdom just as He authenticated the Tabernacle in Exodus 40:34\u201335; and the Solomonic Temple in 1 Kings 8:10\u201311; 2 Chronicles 5:13\u201314; and 7:1. God also authenticated the Second Temple with a new and visible manifestation that was embodied in the God-Man Yeshua, who was the Shechinah Glory according to John 1:5. This was in fulfillment of Isaiah 9:2. His many ministries within the Temple Compound showed that He authenticated the worship practice within the Temple Compound during His lifetime. When the Millennial Temple is built, it, too, will be authenticated by means of the Shechinah Glory.<\/p>\n
In verse 3, Ezekiel remembered that it was the same appearance he had seen earlier: And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.<\/p>\n
Earlier, he had seen this vision when he came to destroy the city (Ezek. 8:2\u20134; 9:1\u201311). Now he sees the Shechinah Glory again; however, this time it is not for judgment, but for blessing. He states that these were the same types of visions that he had seen when he was by the River Chebar. Three times earlier he had seen it by the River Chebar (Ezek. 1:3\u201328; 3:22\u201323; 10:20\u201322). Once again, Ezekiel\u2019s response is that he fell on his face because he realized that the Shechinah Glory was the visible manifestation of God\u2019s presence.<\/p>\n
He then saw the Shechinah Glory entering into the Temple building itself in verse 4: And the glory of Jehovah came into the house by the way of the gate whose prospect is toward the east.<\/p>\n
When the Shechinah Glory returns to Israel, it will once again take up residence within the Holy of Holies of the Millennial Temple. As far as the direction is concerned, it came by way of the gate whose prospect is toward the east, by means of the outer eastern gate. In chapter 10:18\u201319, the Shechinah Glory departed from Israel by way of the outer eastern gate. A day is coming that it will return to Israel also by way of the outer eastern gate.<\/p>\n
The prophetic transport is mentioned again in verse 5: And the Spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house.<\/p>\n
Up to this point, the angel had led Ezekiel from one place to another, but now he is transported by the Holy Spirit and taken into the inner court. What he sees from this perspective is that the Shechinah Glory is now in the Temple and filled the entire house. Eventually, the Shechinah Glory becomes localized within the Holy of Holies, as it once was in the Tabernacle and the Solomonic Temple.<\/p>\n
2. The First Message of the Shechinah Glory\u2014Ezekiel 43:6\u20139<\/p>\n
Ezekiel hears a voice coming right out of the Temple itself in verse 6: And I heard one speaking unto me out of the house; and a man stood by me.<\/p>\n
The word man refers to the angel who has been taking Ezekiel on his tour around the Temple Compound. In other words, the message is not coming from the angel, but from the Shechinah Glory itself out of the house.<\/p>\n
The actual message is recorded in verses 7\u20139. There is a declaration in verse 7a: And he said unto me, Son of man, this is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever.<\/p>\n
The declaration is that the Holy of Holies will become God\u2019s throne and God\u2019s footstool. The picture is that god will once again begin to sojourn with Israel. This will be in answer to Solomon\u2019s prayer in 1 Kings 8:12\u201313. The point of the first message is that God will now dwell with the people of Israel forever. He will never depart from Israel again.<\/p>\n
The result is record in verses 7b\u20138a: And the house of Israel shall no more defile my holy name, neither they, nor their kings, by their whoredom, and by the dead bodies of their kings in their high places; in their setting of their threshold by my threshold, and their door post beside my door post, and there was but the wall between me and them.<\/p>\n
God\u2019s name will never be defiled either by their whoredom, which is spiritual idolatry and by the dead bodies of their kings in their high places. These were two particularly offensive ways by which the name of he Lord had been defiled.<\/p>\n
Verse 8b gives the end product is that God consumed them in His anger: and they have defiled my holy name by their abominations which they have committed: wherefore I have consumed them in mine anger.<\/p>\n
Verse 9 deals with the actual abomination. Now let them put away their whoredom, and the dead bodies of their kings, far from me; and I will dwell in the midst of them for ever.<\/p>\n
They are admonished to put away their offensive ways by which the name of the Lord had been defiled. In light of the fact that this will no longer be true in the future, God makes a promise: I will dwell in the midst of them for ever. In that day, all of their sins will be removed. That which caused the departure of the Shechinah Glory will not be true again. All those abominations, all those detestable things, all those bodies of dead kings which were placed within the Temple Compound and thus defiled it, will now be removed forever. For that reason the Shechinah Glory will not depart from Israel again.<\/p>\n
3. The Commission to Ezekiel\u2014Ezekiel 43:10\u201312<\/p>\n
Ezekiel was instructed to tell Israel the details of what was revealed to him concerning the Millennial Temple in verse 10: You, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern.<\/p>\n
Ezekiel is to show the house, which is the Millennial Temple, to the house of Israel. This refers to chapter 40:1\u201343:9 where the details of the Millennial Temple had been revealed to Ezekiel. This would include the account of the future return of the Shechinah Glory. The purpose is that the present generation may be ashamed of their iniquities. Because their sins brought on the departure of the Shechinah Glory, they must have a spiritual regeneration now in preparation for the promise of what is to come in the future. The lesson is: let them measure the pattern, meaning they are to pay close attention to all the minute details and exact measurements.<\/p>\n
Israel\u2019s response is to be ashamed of all their past sins, according to verse 11: And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the egresses thereof, and the entrances thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof; and write it in their sight; that they may keep the whole form thereof, and all the ordinances thereof, and do them.<\/p>\n
Once they have reached that state of shame, Ezekiel is to make known to them all the various details. The means by which Ezekiel is to show them these things is to write it in their sight. This is what he does in chapters 40\u201348.<\/p>\n
Then the law of the house is summarized in verse 12: This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.<\/p>\n
The law of the house refers to the plan in verse 11. The top of the mountain refers to the Millennial mountain of Jehovah\u2019s house, where the Temple Compound will be located. Then the entire Temple Compound will be as holy as the Holy of Holies within the Temple itself.<\/p>\n
B. The Results\u2014Ezekiel 44:1\u20138<\/p>\n
1. The Law of the Outer Eastern Gate\u2014Ezekiel 44:1\u20133<\/p>\n
When the Shechinah Glory returns to Israel in the Messianic Kingdom, it will return through the outer eastern gate. Ezekiel is transported again in verse 1 to the outer eastern gate: Then he brought me back by the way of the outer gate of the sanctuary, which looks toward the east; and it was shut.<\/p>\n
In chapter 43:1\u20135, this gate was open and the Shechinah Glory entered through it. However, when he is brought back to the outer eastern gate by the angel, he sees that it is now shut.<\/p>\n
God reveals to Ezekiel the reason for the shutting of this gate in verse 2: And Jehovah said unto me, This gate shall be shut; it shall not be opened, neither shall any man enter in by it; for Jehovah, the God of Israel, has entered in by it; therefore it shall be shut.<\/p>\n
God tells Ezekiel that the gate is going to be shut and it will never be opened throughout the entire duration of the Messianic Kingdom. The reason no one can walk through it is because Jehovah, the God of Israel, has entered in by it. It is through this gate that the Shechinah Glory will return to Israel. The shutting of the gate will be a visible symbol of the promise that the Shechinah Glory will not depart from Israel again. For the entire 1,000 years, the outer eastern gate will be shut. Since there is no western gate, the Jews will be able to use only the northern and southern gates. When the Millennial Temple is first built, the outer eastern gate is open until the Shechinah Glory enters through it.<\/p>\n
Verse 3 speaks about the prince and the outer eastern gate: As for the prince, he shall sit therein as prince to eat bread before Jehovah; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.<\/p>\n
The Hebrew word for prince used here does not refer to the Messiah, but to the resurrected King David. Ezekiel pointed out twice that David will have a special role as co-regent with the Messiah in the Kingdom (Ezek. 34:23\u201324; 37:24\u201325). He will sit as prince to eat bread before Jehovah, which is an act of worship. He does not go through the eastern gate. He is only allowed to use the interior porch area in order to partake of the sacrificial meal. He will go in and out by way of the porch of the gate.<\/p>\n
It must be remembered that these verses apply to the Millennial Kingdom, not to the existing golden gate in Jerusalem today. To make them apply to the existing Golden Gate will force them out of their context. The Shechinah Glory did not enter through the present Golden Gate. Neither can anyone argue that Jesus entered in by this gate, because the eastern gate that Jesus used is buried far below the present Golden Gate. The present Golden Gate was actually built by the Turks many centuries after Ezekiel\u2019s time. If some day the present Golden Gate is opened, it in no way contradicts the prophecies of the Bible, because these verses have nothing whatsoever to do with the present Golden Gate.<\/p>\n
2. The Second Message of the Shechinah Glory\u2014Ezekiel 44:4\u20138<\/p>\n
Ezekiel is brought to the northern gate and given the second message in verses 4\u20135: Then he brought me by the way of the north gate before the house; and I looked, and, behold, the glory of Jehovah filled the house of Jehovah: and I fell upon my face. And Jehovah said unto me, Son of man, mark well, and behold with your eyes, and hear with your ears all that I say unto you concerning all the ordinances of the house of Jehovah, and all the laws thereof; and mark well the entrance of the house, with every egress of the sanctuary.<\/p>\n
In verse 4, from that gate he can see that the Shechinah Glory has indeed filled the house and once again his reaction is to fall upon his face.<\/p>\n
In verse 5, Ezekiel is told to mark well, meaning \u201cpay close attention,\u201d \u201cgrasp thoroughly\u201d every detail; such as all the ordinances and all the laws as well as the entrance of the house and every egress of the sanctuary.<\/p>\n
The message to Israel is in verses 6\u20138: And you shall say to the rebellious, even to the house of Israel, Thus says the Lord Jehovah: O ye house of Israel, let it suffice you of all your abominations, in that ye have brought in foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to profane it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant, to add unto all your abominations. And ye have not kept the charge of my holy things; but ye have set keepers of my charge in my sanctuary for yourselves.<\/p>\n
In verse 6, he again reminds Israel of her rebelliousness and her abominations. In verse 7, he gives a further word about their abominations. And in verse 8, Israel\u2019s crime is summarized.<\/p>\n
The purpose of all this is to remind Israel that because of her sins it was necessary for the Shechinah Glory to depart from Israel and for the Temple in Jerusalem to be destroyed. However, the promise is that the Shechinah Glory will return to Israel in the Kingdom. Once the Shechinah Glory returns to Israel, it will not depart from Israel again. This will be visibly symbolized by the shutting of the outer eastern gate for the entire 1,000 year\u2019s duration of the Millennial Kingdom.<\/p>\n","protected":false},"excerpt":{"rendered":"
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me. Ezekiel 8:1 The Shechinah Glory, the visible manifestation of the … <\/p>\n