Exegetical and Hermeneutical Commentary of Ezekiel 10:18
Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
18. The glory of the Lord returns from the threshold of the house to the cherubim, and these mount up and remove outside the precincts of the temple altogether, and stand within the city at the eastern gateway of the outward court.
Fuente: The Cambridge Bible for Schools and Colleges
Eze 10:18-19
Then the glory of the Lord departed.
Departing glory
1. How unwilling the Lord is to depart, and leave that people He hath dwelt amongst, and been engaged unto!
2. There is no visible church but may fall, and cease to be. God is not tied to any place, to any people; but if they corrupt His worship He may withdraw: He did depart from Jerusalem, from the temple, and they were unchurched.
3. When the Lord goes from a people, then the protection and benefits they have by the angels go away. When the sun is gone from us, we have short days and long nights, little light but much darkness; and when God departs, you have much night and little day left, your comforts fade suddenly, and miseries come upon you swiftly. When God and His angels go from a church, the dragon and his angels get in; when mens inventions prevail, they are subject to all woes and miseries (Hos 9:12).
4. God would have men the notice of His departure. The cherubims stood at the door of the east gate, and there the glory stood over them; that gate was so seated in Mount Zion that they might see the entrance by it from most parts of the city, and here the glory now stood; it was come forth from the temple, and now exposed to public view, that they might inquire what was the matter, use all means to recover the glory which was going. (W. Greenhill, M. A.)
Gods gradual withdrawal
Observe with how many steps and pauses God departs, as loth to go, as if to see if there be any that will intercede with Him to return. None of the priests in the inner court between the temple and the altar would court His stay; therefore He leaves their court and stands at the east gate, which led into the court of the people, to see if any of them would yet at length stand in the gap. God removes by degrees from a provoking people; and, when He is ready to depart in displeasure, would return to them in mercy if they were but a repenting, praying people. (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The Jews dreamed that God could not depart from his temple; indeed, whilst it was his, and used as his, he did not, nor would he depart, but he will abandon it when profaned, and thereby made not his.
The house; the temple; he had withdrawn out of the sanctuary, and stood awhile at the door.
Over the cherubims; on the right side of the house, where the cherubims were in the inner court, Eze 10:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. The departure of the symbolof God’s presence from the temple preparatory to the destruction ofthe city. Foretold in De 31:17.Woe be to those from whom God departs (Ho9:12)! Compare 1Sa 28:15;1Sa 28:16; 1Sa 4:21:”I-chabod, Thy glory is departed.” Successive steps aremarked in His departure; so slowly and reluctantly does the mercifulGod leave His house. First He leaves the sanctuary (Eze9:3); He elevates His throne above the threshold of the house(Eze 10:1); leaving thecherubim He sits on the throne (Eze10:4); He and the cherubim, after standing for a time atthe door of the east gate (where was the exit to the lower courtof the people), leave the house altogether (Eze 10:18;Eze 10:19), not to return tillEze 43:2.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then the glory of the Lord departed from off the threshold of the house,…. Whither he had removed from the cherub or the cherubim, between the mercy seat, Eze 10:4; taking another step towards a general departure from the temple and city, of which this was another signal and warning:
and stood over the cherubim: not on the mercy seat from whence he came, for hither he returned not; but over the cherubim or living creatures seen in the vision, which were under the throne in the firmament of heaven; an emblem, as we have seen, of Gospel ministers: and this may denote the exaltation of Christ, who is the glory of the Lord, the brightness of his Father’s glory, above sheen; his protection of them, and presence with them; for, let him move where he will, he will not depart from his faithful ministers; he will be with them to the end of the world.
Fuente: John Gill’s Exposition of the Entire Bible
Here the Prophet teaches us what is the principal point in the vision, namely, that God had deserted the temple: for we, know with what confidence the Jews boasted that they should be safe continually under the protection of God. In consequence of the promise, that God’s temple should be the place of his rest wherein he would dwell, (Psa 132:14,) they did not think it possible that God would ever leave them: so they sinned without restraint; and while they drove him far away from them by their crimes, yet they wished to have him in some way bound to them. This folly is derided by Isaiah — Heaven is my seat, and earth is my foot. stool: what house therefore will ye build for me? (Isa 66:1.) God had commanded his temple to be built, and wished to have his earthly dwelling, place there: but he says that his wish had been rendered nugatory: and how? why when he promised that he would dwell in the temple, he wished his name to be purely and reverently invoked there.
But the Jews had polluted the temple in every way. Hence they thought that God was shut up there in vain: because his liberality did not tend to his partaking of the captivity of the Jews, but to his having them in obedience to himself. Therefore Isaiah deservedly says, that the temple became unfit for the use of God when it was profaned. So also we see in Jeremiah: Do not trust in lying words, the temple of Jehovah, the temple of Jehovah, the temple of Jehovah. (Jer 7:4.) That repetition is used because they were so elated by their obstinacy. The Jews resisted the Prophets, and as often as any threat was uttered against them, they immediately fled to that asylum, the temple of the Lord.
For this reason therefore the Prophet now relates, that the glory of God had deserted the sanctuary: for otherwise what we have seen would have been out of place: he was sent to scatter burning through the whole city: in this way the temple would have been burnt, and God would have been consumed by peculiar fire: here I speak after the common form, because when the ark of the covenant is called the God of hosts, (2Sa 6:2,) how could it happen that the fire should destroy the ark, together with all parts of the temple? But God himself meets them and shows them that the temple was deprived of its glory when it was destroyed by the enemy. Afterwards the temple was overthrown And in the Psalms its lamentable ruin is described, how cruelly and proudly, and with what barbarous mockery the enemy insulted it, (Psa 74:0, and Psa 79:0 🙂 this was very disgraceful, and disturbed their weak minds. Hence it was necessary to persuade the faithful that God no longer dwelt in the temple, but that it remained only an empty spectacle, because he had taken away his glory since the place was corrupted by so many defilements. Now therefore we understand the design of the Prophet, when he says that the glory of Jehovah had departed from the threshold of the house, and stood above the cherubim But he had already said that the cherubim had raised their wings, which he again confirms. Whence it follows, that God with his angels, when the temple was left, deserted the Jews, so that for the future they would boast themselves in vain to be safe under his protection. Therefore he says that the cherubim raised their wings, and ascended from the earth before his eyes Nor is this clause superfluous, since it was difficult to persuade the Jews of what he said about his deserting them. There was a celebrated oracle, “here will I dwell, since I have chosen it.” (Psa 132:14.) When they grasped at that, they thought that the sun would sooner fall from heaven than God would leave that temple.
But the Prophet says that he saw it clearly, that no doubt might remain. If any one should here ask, how that promise which I have mentioned agrees with that departure which the Prophet here relates? the answer is easy, if we only understand that God does not always work by human means, nor yet according to our carnal perception. God often seems to act so abruptly that his beginning is without an end: in fine, God seems sometimes to sport and to draw back his hand, so that the event does not answer to the joyful beginnings. Since therefore, according to our carnal senses, God’s works appear to be frustrated, it is necessary to use such language: otherwise we should never understand how God departed from the sanctuary, when he had chosen it in perpetuity. But he so departed, that the place still remained sacred, and the temple stood before God though it had been overthrown in the eyes of men. The visible appearance of the temple was taken away, but meanwhile, since the temple was founded on the promise of God, it stood among its ruins, as I have said. For this reason Daniel, although solitude and devastation ought to avert his eyes and senses from Judea, prayed in that direction, as if the temple had remained entire. And why so? He looked at the promise. (Dan 6:10.) And for this reason the Prophet said, after the return from the captivity, that the glory of the second temple surpassed that of the first, as the Prophet Haggai says. (Hag 2:9.) And we know with what copiousness and magnificence Isaiah discourses concerning the splendor of the second temple and its inestimable glory. (Isa 60:7.) We shall see also a similar doctrine at the end of this book. Since therefore the temple stood before God, because it was founded on his promise, this temporary desertion could not abolish what I have said concerning God’s perpetual station.
same thing also must be said concerning the kingdom: that kingdom ought to stand while the sun and moon shone in heaven, (Psa 89:37,) this is true: and yet there was a sad interruption during many years. For we know what a serious disgrace the last king suffered: then had all dignity fallen to ruin, so that nothing could be seen but the horrible vengeance of God. And yet that promise always had its own effect; as long as the sun and moon shall stand, they shall be my faithful witnesses of the perpetuity of the kingdom. Now then we understand in what sense God left his temple, and yet did not in anywise break his promise. But he says, the glory of the God of Israel stood at the eastern gate, but above it, so that it was raised up from the earth. The meaning of that speech was, that the Jews might know that God was no longer to be sought in that dwelling of wood and stone, because he had not only left his seat, but had ascended upwards, that they should have no more intercourse with him. Now it follows —
Fuente: Calvin’s Complete Commentary
D. The Departure of the Divine Presence 10:1822
TRANSLATION
(18) And the glory of the LORD went out from over the threshold of the house and stood over the cherubim. (19) And the cherubim lifted their wings and they went up from the earth in my presence; when they went out, the wheels were beside them; and it stood at the entrance of the eastern gate of the house of the LORD, and the glory of the God of Israel was over them above. (20) These were the living creatures which I saw under the God of Israel by the river Chebar; and I knew that they were cherubim. (21) Each had four faces, and each had four wings, and the likeness of the hands of a man was under their wings. (22) And the likeness of their faces were the faces which I saw beside the river Chebar, their appearances and themselves; each went straight forward.
COMMENTS
The throne-chariot was ready for the Royal Rider. The glory cloud took its place again upon that throne, and the departure began (Eze. 10:18). The departure route was by way of the east gate of the Temple, where for a time the throne-chariot stood (Eze. 10:19). The east gate was the most important gate since it faced the front of the Temple. The temporary stand at the eastern exit has no further significance other than to dramatize the divine departure. The departure clears the way for the destruction of the city. Through this same gate Ezekiel would later see the glory of the Lord return to His Temple (Eze. 43:4).
In the last three verses of chapter 10 Ezekiel underscores the fact that the throne-chariot which he saw here in the Temple was the same which he had seen in his first vision by the river Chebar. The living creatures[246] were cherubim (Eze. 10:20) each of which had four faces, four wings and the likeness of mans hand under their wings (Eze. 10:21). The faces of the creatures in both visions were the same as was the fact that the heavenly vehicle could move straight forward in any of the four directions which the four faces faced (Eze. 10:22).
[246] Singular in Hebrew used collectively
Fuente: College Press Bible Study Textbook Series
‘And the glory of Yahweh went away 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 away, and the wheels beside them, and they stood at the door of the east gate of the house of Yahweh, and the glory of the God of Israel was over them above.’
The glory of Yahweh now leaves the threshold of the house and takes His place on the level plate of awesome ice over the cherubim, and the cherubim then take off and bear Him to the east gate (for Yahweh as the One Who sits above the cherubim over their outstretched wings see 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; 1Ch 13:6 ; 1Ch 28:18; Psa 18:10; Psa 80:1; Psa 99:1). This east gate was the main entrance into the temple courtyards from the outside world. It was the way in, and also the way out. The Lord in His glory and the cherubim then hovered above this gate. The movements of Yahweh are central to the passage. First from the holy of holies to the threshold, then from the threshold to the east gate, and finally in Eze 11:23 to the mountain on the east side of the city. Jerusalem was no longer His holy city.
Note that Ezekiel bears witness to having seen this particular event happen, revealing that it is significant (compare Eze 10:2). The glory of Yahweh is deserting His house. He had constantly warned of this possibility in one way or another (Hos 5:6; Hos 9:12; Deu 31:17; compare 1Sa 4:21; 1Sa 28:15) and now it was happening.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 10:18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
Ver. 18. Then the glory of the Lord departed. ] This the stubborn Jews would never be drawn to believe possible, till it befell them; hence they hear of it so often, but to little good purpose as to them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 10:18-19
18Then the glory of the LORD departed from the threshold of the temple and stood over the cherubim. 19When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the LORD’S house, and the glory of the God of Israel hovered over them.
Eze 10:18 God returns to His throne chariot.
Eze 10:19 This is the initial sequence of YHWH leaving His temple. This is where the symbolic title Ichabod, which means the glory has departed, was put over the Temple. It is one thing for YHWH to refuse to listen to His people. It is far more devastating that He leave His temple! The rabbis speculate that God stayed three and a half years on the Mount of Olives (cf. Eze 11:22-23) hoping that the Jews would repent, but they would not. This is surely an exaggeration. So He moved east to be with the exiles who formed a nucleus of the people of God who would return.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
departed. This is what is signified by this chapter. in Eze 43:1-7, &c., it is seen to return when Israel shall again be restored. The latter will be as literal as the former.
off = over.
Fuente: Companion Bible Notes, Appendices and Graphics
the glory: Eze 10:4, Eze 7:20-22, Psa 78:60, Psa 78:61, Jer 6:8, Jer 7:12-14, Hos 9:12, Mat 23:37-39
and stood: Eze 10:3, Eze 10:4, Gen 3:24, 2Ki 2:11, Psa 18:10, Psa 68:17, Psa 68:18
Reciprocal: Num 12:10 – the cloud Isa 26:21 – Lord Eze 1:8 – General Eze 3:12 – glory Eze 3:23 – the glory Eze 10:15 – lifted Eze 11:23 – the glory Eze 40:6 – threshold Eze 43:2 – the glory Eze 43:4 – came Eze 44:4 – the glory Act 7:55 – and saw
Fuente: The Treasury of Scripture Knowledge
Eze 10:18. Departed, is not used in the sense of desertion, but tbe glory fixed itself upon the creatures.
Fuente: Combined Bible Commentary
Eze 10:18-19. Then the glory of the Lord departed from off the threshold, &c. The cloud of glory, emblematical of the divine presence, now makes a further remove from the temple: it now quite left the house itself, and settled upon the cherubim, which stood in the court adjoining to it, Eze 10:3. And the cherubims lifted up their wings: the wheels also See Eze 1:19; Eze 1:26. And stood at the door of the east gate This was a still further remove from the temple, (for the east gate was just at the entrance into the inner court before the temple,) to signify that the divine protection would entirely leave the house; and, God departing, the angels depart also, and withdraw that benefit and service which they gave before. Here, however, the glory of God, the cherubim, and the wheels, all stood, respiting execution, and giving opportunity of preventing the approaching misery.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:18 {h} Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubim.
(h) Read Eze 9:3 .
Fuente: Geneva Bible Notes
Ezekiel then saw God move from the front door of the temple (Eze 10:4) to a position above the cherubim. In the former vision, the cherubim supported a platform on which the throne rested (Eze 1:22-26). The Lord was mounting his throne-chariot, which the cherubim would carry, to ride out of the temple and the city. The cherubim taxied God in His throne-chariot up to a position above the east gate of the temple (cf. 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; 1Ch 13:6; 1Ch 28:18; Psa 18:10; Psa 80:1; Psa 99:1). This was the main entrance into the temple courtyards from the outside world. The Lord in His glory and the cherubim then hovered above this gate.
God had warned His people that He would remove the glory of His presence from them if they departed from His will (cf. Deu 31:17; 1Sa 4:21; Hos 9:12). One of the greatest blessings that Christians enjoy is that God has promised never to withdraw His indwelling presence from our bodies, His present temples (Mat 28:20; cf. Joh 14:17; 1Co 6:19).