4<\/strong>. Then the glory went up<\/em> ] This can hardly be rendered, and had gone up;<\/em> consequently the implication in Eze 10:1<\/em><\/span> that the glory had returned to the cherubim from the threshold is confirmed.<\/p>\n A repetition of Eze 9:3<\/span>. Now the glory of the Lord had gone up from the cherub to the threshold of the house. Eze 10:4-6<\/span> describe what had occurred before the man went in Eze 10:3<\/span>.<\/P> <\/p>\n Verse 4<\/span>. The glory of the Lord went up<\/B><\/I>] This is repeated from Eze 9:3<\/span>.<\/P> <\/P> The house was filled with the cloud<\/B><\/I>] This is a fact similar to what occurred frequently at the tabernacle<\/I> in the wilderness, and in the dedication of the temple<\/I> by Solomon. What is mentioned here was the Divine shechinah<\/I>, the symbolical representation of the majesty of God.<\/P> <\/p>\n The glory of the Lord; <\/B>either the visible token of the presence of the God of glory; as Eze 1:28<\/span>; 3:23<\/span>; 8:4<\/span>; or Christ, who is the glory of the temple, and of his people, nay, is the brightness of his Fathers glory. Went up, in displeasure, and in token of his departure from the temple. <\/P> Stood over the threshold of the house; <\/B>showing both his unwillingness to leave, and giving them time to bethink themselves, and return by repentance; and he stands where he might be seen both by priests and people, that both might be moved to repentance. <\/P> The house; <\/B>the temple, the most venerable and privileged place. <\/P> Was filled; <\/B>there had been a fulness of sin, there is now a fulness of sufferings. <\/P> With the cloud; <\/B>a very great darkness followed upon Christs departure from the house. <\/P> The court was full of the brightness; <\/B>not to reside there, but when Christ did turn his back upon the temple, and was coming through the court, a light of majesty shines before him, Psa 18:12<\/span>,13<\/span>. <\/P> <\/p>\n 4.<\/B> The court outside was full ofthe Lord’s brightness,<\/I> while it was only the cloud<\/I> thatfilled the house inside,<\/I> the scene of idolatries, andtherefore of God’s displeasure. God’s throne was on the threshold.<\/I>The temple, once filled with brightness, is now darkened with cloud.<\/P><\/p>\n Then the glory of the Lord went up from the cherub<\/strong>,…. Or, “cherubim”; those that were upon the mercy seat, between which the Shechinah or glorious majesty of God dwelt, in the most holy place: this is a token and intimation of the Lord’s leaving of the temple; and a little before the destruction of Jerusalem by the Romans, to which this vision chiefly, if not together, refers, a voice was heard in the temple,<\/p>\n “let us go hence b:”<\/p>\n [and stood] over the threshold of the house<\/strong>; either of the holy of holies, from whence he was removing; or rather of the holy place, the court of the priests, the inward court, and so open to the outward court, and view of the people in it:<\/p>\n and the house was filled with the cloud<\/strong>; the temple, being forsaken of God, was filled with darkness; as an emblem of that blindness which is come upon the Jews, and will continue on them till the fulness of the Gentiles brought in:<\/p>\n and the court was full of the brightness of the Lord’s glory<\/strong>; either the inward court, as the glory of the Lord passed through it, from the holy of holies; or rather the outward court, of which mention is made in Eze 10:4<\/span>; the glory of the Lord being on the threshold Of the house, which looked towards that, and so enlightened it. This outward court signifies the Gentiles; who, when the Lord removed from the Jewish nation and people, were favoured with the glorious light of the Gospel, and ordinances of Christ; whereby they were enlightened, and filled with the knowledge of the Lord; with the knowledge of him, who is the brightness of his father’s glory, and the express image of his person; so through the fall of the Jews salvation came to the Gentiles,<\/p>\n Ro 11:11<\/span>.<\/p>\n b Josephus de Bello Judaeorum, l. 6. c. 5, sect. 3.<\/p>\n In this verse the Prophet confirms what he lately touched upon, viz., that the temple was filled with blackness, because God had transferred his glory away. He says then, that the brightness of God’s glory appeared above the threshold But the glory of God resided in the sanctuary and in the very ark of the covenant; but now, when it advances to the threshold, it is just as if he should extinguish the splendor of his glory by which the temple was adorned, and transfer it elsewhere. But he says, that the glory of Jehovah was elevated from its place: these words signify change of place: God is everywhere said to dwell between the cherubim, and he wished to be called upon there; but now his glory is said to be removed elsewhere. Hence, therefore, it appears, that the temple was deprived of God’s presence, and was in some sense stripped of its furniture; for without God what remained? Hence that darkness which was formerly mentioned, and is again repeated. The glory of Jehovah then was withdrawn: from whence? from its own place and station, where it dwelt between the cherubim, and came to the threshold of the temple: then he says, all was changed. For the temple in which God’s glory formerly shone forth became full of darkness; but the threshold of the house, which was as it were profane, was full of splendor: not that God dwelt at the threshold, for this vision has another meaning, viz., that God after leaving his temple appeared without it; for by the threshold he signifies a place conspicuous to all. Now therefore we understand the design of the Holy Spirit when he says, the glory of Jehovah was elevated from that seat, which he had chosen as a residence for himself between the cherubim, and was conspicuous above the threshold: whence it happened that the temple itself grew dark, but God’s brightness was conspicuous in the court itself. It follows — <\/p>\n (4) The glory of the Lord went up from the cherub.<\/strong>As in Eze. 10:2<\/span>, the singular, cherub, <\/em>instead of the usual plural. Here it is thought to designate, not the four living creatures of the vision, but the cherubim overshadowing the mercy-seat, and to indicate that the manifestation of the Divine presence now left the Holy of Holies, and went to the threshold of the door of the house, preparatory to leaving it altogether. The expression is obscure, since the place of the manifestation of the Divine presence in the most holy place is usually described as between the cherubim (Exo. 25:22<\/span>; <\/em>Num. 7:89<\/span>; Psa. 80:1<\/span>; Psa. 99:1<\/span>, &c.). Of the main point, however, there can be no doubtthat the Divine presence is represented as in the act of leaving the Temple. The house was filled with the cloud, and the court was full of the brightness of the Lords glory as He departed, in striking contrast with the similar manifestations (Exo. 40:34-35<\/span>; 1Ki. 8:10-11<\/span>), when God accepted the tabernacle and the Temple as the peculiar place of His abode.<\/p>\n 4<\/strong>. <\/strong> The glory of the Lord went up <\/strong> The cherubim remained, but Jehovah once more removed to the threshold (Eze 9:3<\/span>). Was this in order to view the execution of his commands in the burning of the city? This is wholly conjecture. Perhaps the idea is that otherwise the man could not have had the strength to fulfill his commission. Ezekiel (Eze 1:28<\/span>; Eze 3:23<\/span>) could not stand near God’s glory; how much less would he have been able to enter his chariot! <\/p>\n The house was filled with the cloud <\/strong> “God’s presence without a cloud is to man insupportable.” Even when God appeared to Moses “the glory of the Lord appeared in a cloud,” and of those on the mount of transfiguration it is said “a cloud overshadowed them.” <\/p>\n From the cherub <\/strong> Or, from the chariot. <\/em> As in Hebrew the words cherub and chariot are nearly identical it would only require a very slight error to make this substitution. The connection shows that the entire chariot is meant. In the recently discovered Senschirli inscriptions, dating from about Ezekiel’s era, one man is named “Rekub-El,” chariot of God. <\/p>\n Court was full of the brightness of the Lord’s glory <\/strong> It is here for the first time made perfectly clear that the brightness which from the beginning had impressed the prophet was the shining of the divine One and not of the throne or the chariot.<\/p>\n Eze 10:4<\/span><\/em><\/strong>. <\/strong>Then the glory<\/em><\/strong><\/strong> For the glory of the Lord had gone up.<\/em> <\/p>\n <\/p>\n <\/em><\/p>\n Eze 10:4 Then the glory of the LORD went 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 the LORD’S glory.<\/p>\n <\/em><\/p>\n Ver. 4. Then the glory of the Lord went up from the cherub,<\/strong> ] i.e., <\/em> From the cherubims; so it had done once before, Eze 9:3 and returned again, to show that he was even driven out by the people’s impenitence. <\/p>\n <\/p>\n And stood over the threshold of the house.<\/strong> ] As taking his last leave of it. <\/p>\n <\/p>\n And the house was filled with a cloud.<\/strong> ] Sublatenter abit a suo loco Dominus.<\/em> a<\/em> So Isa 6:4<\/span> ; “The house was filled with smoke.” Josephus saith, that when God departed, a voice was heard out of the temple, saying, Let us leave these seats; like as, a little before the last desolation of it, there was heard Migremus hinc,<\/em> Let us go hence. And a heathen writer saith, that a voice greater than man’s was heard, that the gods were thence departing. b<\/em> <\/p>\n<\/p>\n a<\/em> Oeoclamp. <\/p>\n b<\/em> Audita maior humana vox, excedere deos.<\/em> – Tacit.<\/p>\n the glory, &c. See note on Eze 1:28. <\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n filled, he. As in 1Ki 8:10, <\/p>\n the glory: Eze 10:18, Eze 1:28, Eze 9:3, Eze 11:22, Eze 11:23, Num 16:19 <\/p>\n went up: Heb. was lifted up <\/p>\n and the house: Eze 43:5, Exo 40:35, 1Ki 8:10-12, 2Ch 5:13, 2Ch 5:14, Hag 2:9, Rev 15:8 <\/p>\n Reciprocal: Num 9:15 – the cloud Num 12:10 – the cloud 1Ki 8:9 – when 2Ch 7:1 – the glory Psa 80:1 – dwellest Isa 60:2 – the Lord Eze 3:12 – glory Eze 43:2 – the earth Eze 44:4 – the glory Hos 5:15 – return Amo 9:1 – upon Mar 13:1 – out Act 7:55 – and saw<\/p>\n Eze 10:4. The cloud of this verse was different from the preceding one. This was described as springing from the cherub (not the fire) and was the glory of the Lord. This cloud, also, filled the area of the court<\/p>\n Eze 10:4-7. Then the glory of the Lord went up from the cherub In token of his departure from the temple. The words may be better rendered, For the glory of the Lord had gone up, &c. For the prophet repeats here what he had related before, Eze 9:3. And the house was filled with the cloud The account here given must strike every reader as to its similarity with the description given of the Shechinah in the books of Moses and the first book of Kings. A bright cloud was the sign of Gods presence, which first filled the tabernacle, Exo 40:35, (afterward the temple, 1Ki 8:10,) where it fixed itself upon the mercy-seat, Lev 16:2. From whence God is said, so often in Scripture, to dwell between the cherubim. This glory now removed from the place where it used to appear in the inner sanctuary, and came down toward the porch of the temple, and stood, or fixed itself, partly in the temple and partly in the inner court adjoining to it: see note on Eze 9:3. The glory stood, to show Gods unwillingness to leave his people, and give them time to return to him, and placed itself where it might be seen, both by priests and people, that both might be moved to repentance. And the sound of the cherubims wings, as the voice of the Almighty As the sound of loud thunder. The cherubim, in the prophets vision, seem to have moved to attend upon the Shechinah, which now had taken its station at the threshold of the house. He went and stood beside, rather, between, the wheels.<\/p>\n 10:4 Then the glory of the LORD {c} went 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 the LORD’S glory.<\/p>\n (c) Meaning that the glory of God would depart from the temple.<\/p>\n The prophet saw the glory of the Lord, perhaps personified, move from among the cherubim to the doorway of the temple building a second time (cf. Eze 9:3). As God moved, the cloud representing His glory filled the temple and illuminated the courtyard (cf. Exo 13:21-22). The sound of the cherubim’s wings (Eze 1:6-9) also filled the whole temple area as far as the outer courtyard. That sound was like the voice of Almighty God, the sovereign of all creation, when He speaks (cf. Eze 1:24; Psa 29:3).<\/p>\n Then the glory of the LORD went 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 the LORD’s glory. 4. Then the glory went up ] This can hardly be rendered, and had gone up; … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 10:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20648","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20648","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20648"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20648\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20648"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20648"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20648"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"