Bible Studies
The Vision of God’s Glory (Ezek. 9 and 10)
Series: Additional StudiesIntroduction:
1. Reading of Ezek. 1:1-3. 2. Ezekiel was among those taken captive to Babylon during the reign of King Jehoiachin. 3. Judah is being taken captive because of her rebellion against God. King Nebuchadnezzar is being used as an instrument of God to bring wrath upon unfaithful Judah. 4. In chapters 9 and 10 Ezekiel sees a vision of the glory of the Lord departing from the temple. It was as if the very breath of the life of God was being sucked out of Judah. Like one whose breath has been knocked out they were left gasping, but there was no relief. 5. God’s glorious presence with His people is a powerful image used throughout Scripture. In this study we will trace this theme throughout biblical history, noting particularly its significance in the N.T. and for us today.Discussion:
I. During the exodus God manifested His presence in the pillar of cloud by day and the pillar of fire by night that guided and protected Israel from the Egyptians (Ex. 13:17-14:20; note esp. 13: 21-22; 14:19-20). Cf. Num. 14:14.A. At the tent of meeting God’s presence was made known by the pillar of cloud (Ex. 33:8-11). Particularly His presence was associated with the mercy seat (Lev. 16:2).
B. When Aaron and Miriam questioned Moses’ prophetic work the pillar of cloud marked God’s presence at the doorway of the tent (Num. 12:5, 9).
C. After the report of the 12 spies the people wanted to return to Egypt, but the glory of the Lord appeared in the tent of meeting to all the sons of Israel (Num. 14:10) and God spoke to Moses.
D. At the commissioning of Joshua the Lord appeared in the tent of meeting in a pillar of cloud and warned against breaking His covenant by playing the harlot with strange gods (Deut. 31:15).
E. Thus the pillar of cloud represented God’s presence among the people for communication, for guidance and for protection.
II. Later when Solomon constructed the temple and the ark was brought into it “the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord” (1 Kings 8:10-12).A. There are many questions that we could ask about this cloud and God’s presence as manifested in the cloud.
B. Was it always present and visible?
1. Evidently there were some differences in manifestation.
2. Num. 14:10 notes “the glory of the Lord appeared in the tent of meeting to all the sons of Israel. Evidently not visible all the time to all. Was the cloud visible to the priests when they entered the Holy Place. Perhaps they could see the cloud behind the curtain that divided the Holy Place and the Most Holy Place.
3. Perhaps it was constantly present but had variable degrees of visibility or brightness at different times.
4. The Scripture is not explicit.
C. The cloud was not God, but it marked God’s presence and relationship with the people of Israel (1 Kings 8:27).
III. Ezekiel’s vision of the cloud (the glory of the Lord) leaving the temple is remarkable (Ezek. 9 and 10).A. 10:3-5 has the glory of the Lord moving to the threshold of the temple.
B. 10:18-19 has the cherubim with whirling wheels moving to the entrance to the east gate of the Lord’s house. “The glory of the God of Israel hovered over them.”
C. 11:22-23 has the glory of the Lord going up from the midst of the city and then Ezekiel finds himself in a vision among the exiles in Babylon.
D. Read 12:1ff.
1. The rebellious house of Israel will go into exile.
2. It is the result of her unfaithfulness to God.
E. Later Ezekiel saw a vision of the glory of God returning (chapter 43:1ff).
1. Although Israel came out of Babylonian captivity and rebuilt a temple in Jerusalem (see Ezra and Nehemiah) there is no mention of the glory of the Lord, no mention of the pillar of cloud ever returning to that temple.
2. The N.T. opens with Zacharias, father to John the Baptist, serving in this temple.
3. Where is the cloud of God’s presence? Where is the glory of the Lord? While an angel spoke to Zacharias, there is no mention of the manifestation of the glory of the Lord.
a. But the people are expecting something.
b. Simeon is “looking for the consolation of Israel” (Lk. 2:25). He identifies as “a light of revelation to the Gentiles and the glory of Your people Israel” (Lk. 2:32).
c. Anna the prophetess also is here. She spoke of Jesus “to all those who were looking for the redemption of Israel” (Lk. 2:38).
d. Are they looking for the manifestation of God’s presence among them in a unique way? Isaiah had prophesied of God coming among us (7:14).
e. He had spoke also of the law going forth from Zion and the word of the Lord from Jerusalem (Isa. 2:3).
4. But Jesus was crucified, ascended to heaven and still there is no manifestation of the presence of God in the temple. Was Ezekiel wrong? Will it be something that occurs in yet some future date as millennialists suggest?
IV. Is the coming of the Spirit on Pentecost the beginning of the manifestation of God’s presence in the new temple? Is Ezekiel’s vision (43) beginning to be fulfilled in Acts 2?A. Paul refers those who have been made alive in Christ as having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone. They refer to them as “growing into a holy temple in the Lord, a dwelling of God in the Spirit (Eph. 2:20-22).
1. Not only do such passages identify the people of God as the temple of God but also associate the “law of the Lord” (the communication of God) as the foundation upon which they are built. Note that God often communicated from the temple making His presence known in the cloud.
2. 2 Cor. 6:14-18.
a. Quotes from Isa. 52:11 a call to come out from Babylon (world).
b. “And God will dwell in them.”
c. Temple imagery.
B. Peter uses similar references to the temple.
1. Acts 4:11.
2. Cf. 1 Pet. 2:1-8.
C. James refers to God who “jealously desires the Spirit which He has made to dwell in us” (4:5). Cf. Deut. 31:15.
1. There is a very real sense in which we are the temple of God.
2. It would seem that the coming of the Spirit on Pentecost marked the beginning of return of the glory of God to His temple.
D. Rev. 21:3 describes the new Jerusalem: “The tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them.” Cf. Ezek. 43.
E. All of this is indirect evidence. No N.T. writer explicitly says “The coming of the Holy Spirit on Pentecost is the beginning of the return of the presence of God to the temple.” However, at the very least the evidence is striking.
1. It may give us a context in which to understand more clearly the implications of the Spirit of God dwelling in us.
2. It may flesh out the meaning of our being the temple of God.
3. It may help us comprehend something of our special covenant relationship with God.
4. It certainly serves to warn us of the consequences of unfaithfulness and sets the whole story of Israel as a backdrop for interpreting our present circumstances.
Conclusion:
1. Has God’s glory left you? 2. Will you allow Him to return?
