Ezekiel 10:4

Then the glory of the Lord went up from the cherub,.... 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,

"let us go hence (b):''

and stood over the threshold of the house; 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:

and the house was filled with the cloud; 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:

and the court was full of the brightness of the Lord's glory; 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; 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, Rom 11:11.

(b) Josephus de Bello Judaeorum, l. 6. c. 5, sect. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 4. Then the glory of the Lord went up from the cherub,] i.e., 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.

And stood over the threshold of the house.] As taking his last leave of it.

And the house was filled with a cloud.] Sublatenter abit a suo loco Dominus. {a} So Isa 6:4; "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, 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}

{a} Oeoclamp.

{b} Audita maior humana vox, excedere deos. - Tacit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A repetition of Eze 9:3. Now the glory of the Lord had gone up from the cherub to the threshold of the house. Eze 10:4-6 describe what had occurred before the “man went in” Eze 10:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 God’s 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 God’s 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 prophet’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Meaning, that the glory of God should depart from the Temple.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. The glory of the Lord went up] This is repeated from Eze 9:3.

The house was filled with the cloud] This is a fact similar to what occurred frequently at the tabernacle in the wilderness, and in the dedication of the temple by Solomon. What is mentioned here was the Divine shechinah, the symbolical representation of the majesty of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) The glory of the Lord went up from the cherub.—As in Eze_10:2, the singular, cherub, 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; Num_7:89; Psa_80:1; Psa_99:1, &c.). Of the main point, however, there can be no doubt—that 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 Lord’s glory” as He departed, in striking contrast with the similar manifestations (Exo_40:34-35; 1Ki_8:10-11), when God accepted the tabernacle and the Temple as the peculiar place of His abode.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Then the glory went up] This can hardly be rendered, and … had gone up; consequently the implication in Eze_10:1 that the glory had returned to the cherubim from the threshold is confirmed.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lifted up, before chap. ix. 3. (Calmet) --- A man seemed to be on the throne, (Worthington) or rather over the door of the holy place.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The glory of the Lord; either the visible token of the presence of the God of glory; as Eze 1:28; 3:23; 8:4; or Christ, who is the glory of the temple, and of his people, nay, is the brightness of his Father’s glory. Went up, in displeasure, and in token of his departure from the temple.

Stood over the threshold of the house; 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.

The house; the temple, the most venerable and privileged place.

Was filled; there had been a fulness of sin, there is now a fulness of sufferings.

With the cloud; a very great darkness followed upon Christ’s departure from the house.

The court was full of the brightness; 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 18:12,13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. The glory of the Lord went up — The cherubim remained, but Jehovah once more removed to the threshold (Eze_9:3). 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; Eze_3:23) could not stand near God’s glory; how much less would he have been able to enter his chariot!

The house was filled with the cloud — “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.”

From the cherub — Or, from the chariot. 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.

Court was full of the brightness of the Lord’s glory — 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The moving glory.

It is difficult to follow the enraptured prophet through all the mystic mazes of his vision, and catch the meaning of the many gorgeous symbols that he discovers on every hand. But now and again certain points stand out with an individual significance even when their relation to the whole shifting panorama may strike us as somewhat obscure. Here we may take some hints from the moving of the Divine glory. This radiance moved from over the cherub, and stood over the threshold of the house.

I GOD"S GLORY HAS COME FROM HEAVEN TO EARTH. Ezekiel saw the radiance pass from the cherub to the threshold of the house.

1. The glory has visited earth. It is not confined to celestial altitudes. Earth is not yet a godless hell. God, who talked with Adam before the Fall, also talked with Moses after the Fall. There is a Divine halo about every good life. Little children come "trailing clouds of glory," and "of such is the kingdom of heaven." But this glory is most present in Christ. Thus the beloved disciple said, "We beheld his glory, the glory as of the Only Begotten of the Father". (Joh_1:14)

2. The glory has reached common life. There were cherubim in the holy of holies at the temple, and there the Shechinah was said to dwell. But now Ezekiel sees the glory pass to the threshold of the house. It moves from the high priest"s sanctuary to the way of the common people, and seems to look forth from the doorway with cheering radiance and a benediction towards the great world outside. This has certainly happened in the free preaching of the gospel of Christ, and the equal privileges of all Christians. The Shechinah passed from the temple at Jerusalem to the Carpenter"s workshop at Nazareth; and ever since it has dwelt among the familiar haunts of men, consecrating daily toil, making simple lives beautiful with the light of God.

II GOD"S GLORY IS IN MOVEMENT. The fiery pillar of the wilderness moved from place to place. When by the Red Sea, it stood behind the camp and between this and the pursuing army of Egypt. In travel, it went on before the host. The presence of God is not always equally manifest at the same place. There are God-haunted realms, and there are apparently God-deserted regions. Physically, God is equally present everywhere. But morally, the conduct of men does not admit of an equal revelation of the Divine.

1. The glory may depart from its old seat. It left the temple, and it deserted the Jews. Poor down-trodden Palestine is now only to be called a "Holy Land" for the sake of its memories and associations. North Africa and Asia Minor, once the brightest centres of the Christian Church, have been left dark and deserted. This is not owing to God"s changing. His glory is not like the waning moon, or the setting sun, or the flickering lamp. But as men forsake him, "Ichabod!" must be uttered over their most sacred spots.

2. The glory may visit new scenes. It has shone over the martyrs of Madagascar and Uganda, and the native missionaries of the South Seas; it is beginning to dawn in the great dark continent, and among the teeming millions of India and China. There is no dark soul over which it will not shine, if only pardon is penitently sought.

The brightness of the Divine glory.

The Shechinah-cloud in the holiest place was the visible representation and symbol of the presence of the Eternal in the place set apart for special communion between God and man. Appealing primarily to the sense of sight, it did in reality appeal to the intelligence and the conscience of the people. It was the same luminous cloud which Ezekiel beheld in his vision, and in which he recognized the manifestation of the Divine presence and interest.

I THE TRUE GLORY OF THE LORD CONSISTS IN HIS MORAL ATTRIBUTES. The Jews ever required a sign. But whilst the multitude may have rested in the sign, the enlightened and spiritual passed from the sign to the thing signified. True glory is not in material splendour, however dazzling, but in that excellence which is perfected in God, the Source of all goodness. Whilst the less reflecting may be more impressed with the omnipotence and omnipresence of God, which must indeed excite the reverent admiration of all to whom he makes himself known, such as are morally cultivated and susceptible will find the highest and purest glory in the Divine wisdom, righteousness, holiness, and love.

II THIS GLORY IS PECULIARLY IMPRESSIVE WHERE THESE IS SPIRITUAL SUSCEPTIBILITY. As the man is affected by many things which are neither felt nor noticed by the brute, so the spiritually living and earnest are impressed and influenced by the contemplation of the Divine character and attributes. These may have no interest for the worldly and the selfish; but they are felt to be great, sacred, and precious realities by all natures that are brought by spiritual teaching into sympathy with God. "They are spiritually discerned." There is a capacity within us which is only developed and satisfied when brought into contact with the purity and the grace of him who is a Spirit, and who will be worshipped in spirit and in truth.

III THE VISION OF THIS BRIGHTNESS IS A MOTIVE AND STIMULUS TO HUMAN OBEDIENCE AND PRAISE. The hosts of heaven gaze upon the Divine glory, and by the vision are prompted to unceasing adoration, it is the same with the enlightened and spiritual among the sons of men. As the daybreak and the sunrise call forth the glad song of the lark as it soars aloft, so the rising of "the brightness of the Lord"s glory" upon a soul summons it to the glad exercise of exulting adoration. Nor does this term the only response. Man"s active nature renders the service which is due to him who is recognized as the Source of all good, of all blessing. Obedience is acted praise, as praise is uttered obedience.

IV TO THE CHRISTIAN THE LORD JESUS IS THE RICHEST REVELATION OF THE DIVINE GLORY. The evangelist tells us that he and his fellow disciples beheld Christ"s glory, "the glory as of the Only Begotten of the Father, full of grace and truth." And the author of the Epistle to the Hebrews describes the Son of God as "the Emanation from the Divine glory." They who look into Christ"s face behold the moral attributes of Deity in all their resplendent brightness, "They look unto him, and are lightened, and their laces are not ashamed. T.

Vers. 4, 18, 19; and ch. 1Sa_15:23, 26 28:15; 1Ch_28:9; 2Ch_15:2; Psa_78:56-64; Jer_7:8-16.

II THAT GOD WITHDRAWS HIS GRACIOUS PRESENCE FROM A PERSON OR A NATION VERY GRADUALLY. We have an intimation of his leaving the temple in Eze_9:3, where the glory of God departs from the holy of holies to the threshold of the house, by which is meant, says Schroder, "the outermost point, where the exit was from the court of the people into the city." In ver. 4 the prophet beholds the same movement repeated. Then in vers. 18 and 19 the Lord"s complete abandonment of the temple is symbolically exhibited. And in Eze_11:22, 23 the symbol of the gracious presence departs from the city, and makes a temporary sojourn on the Mount of Olives before forsaking the land. Thus step by step the symbol of the glory of the Lord goes away from them. It is as though he forsook them with great reluctance. By his servant Hosea he expresses the same truth: "How shall I give thee up, Ephraim? how shall I deliver thee, Israel?" etc.. (Hos_11:8) It seemed, too, as though he would be entreated by them not to depart from their midst, and moved away so gradually in order that they might so entreat him. And if God withdraws himself, or withholds his gracious influences from any one, he does so, as it were, with measured steps and slow. Men are not left to themselves and their own devices hastily. God waits long to be gracious unto man. He does not depart from any one until he has received great and protracted provocation. He is "the God of patience;" and "he delighteth in mercy.

III THAT WHEN GOD WITHDRAWS HIS GRACIOUS PRESENCE FROM A PERSON OR NATION THEY ARE BEREFT OF HIS PROTECTION. Shortly after Ezekiel had seen the glory of God pass away from the holy of holies to the threshold of the house, (Eze_9:3) the destroying angels began their work of slaughter in the temple. And before the complete destruction of the city, the glory of God departed from it to the Mount of Olives. When the Lord had quite withdrawn his gracious presence they were at the mercy of their enemies, and troubles came upon them test and furiously. "When the sun is in apogee, says Greenhill, "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." What a tragical example of this we have in the case of King Saul! When God had departed from him, and answered him no more, neither by prophets nor by dreams, he was sore distressed, and the terrible end was close at hand. (1Sa_28:15-20, 1Sa 28:31) "This is to be forsaken indeed, when God prepares to forsake us. Lo! then more than ever darkness comes over all the powers of man"s spirit and over his life, and even trusted, loved countenances of friends go into shadow. Good thoughts grow ever fewer, impulses to prayer ever more rare; admonitions of conscience cease; the holy of holies in the man becomes empty down to the four walls and the usual pious furniture" (Schroder).

CONCLUSION. "Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief in falling away from the living God: but exhort one another day by day, so long as it is called Today; lest any one of you be hardened by the deceitfulness of sin." And let us pray, "Cast me not away from thy presence; and take not thy Holy Spirit from me. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The glory - The visible token of the presence of the God of glory. Went up - In token of his departure from the temple. And stood - Shewing his unwillingness to leave, and giving them time to return to him, he stands where he might he seen, both by priests and people, that both might be moved to repentance.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

onto the threshold of the House That is the very [stage of] evacuation mentioned above (9:3).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.