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Commentary on Ezekiel 11 verses 22–25
Here is, 1. The departure of God's presence from the city and temple. When the message was committed to the prophet, and he was fully apprized of it, fully instructed how to separate between the precious and the vile, then the cherubim lifted up their wings and the wheels beside them (Eze 11:22) as before, Eze 10:19. Angels, when they have done their errands in this lower world, are upon the wing to be gone, for they lose no time. We left the glory of the Lord last at the east gate of the temple (Eze 10:19), which is here said to be in the midst of the city. Now here we are told that, finding and wondering that there was none to intercede, none to uphold, none to invite its return, it removed next to the mountain which is on the east side of the city (Eze 11:23); that was the mount of Olives. On this mountain they had set up their idols, to confront God in his temple, when he dwelt there (Kg1 11:7), and thence it was called the mount of corruption (Kg2 23:13); therefore there God does as it were set up his standard, his tribunal, as it were to confront those who thought to keep possession of the temple for themselves now that God had left it. From that mountain there was a full prospect of the city; thither God removed, to make good what he had said (Deu 32:20), I will hide my face from them, I will see what their end shall be. It was from this mountain that Christ beheld the city and wept over it, in the foresight of its last destruction by the Romans. The glory of the Lord removed thither, to be as it were yet within call, and ready to return if now at length, in this their day, they would have understood the things that belonged to their peace. Loth to depart bids oft farewell. God, by going away thus slowly, thus gradually, intimated that he left them with reluctance, and would not have gone if they had not perfectly forced him from them. He did now, in effect, say, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? But, though he bear long, he will not bear always, but will at length forsake those, and cast them off for ever, who have forsaken him and cast him off. 2. The departure of this vision from the prophet. At length it went up from him (Eze 11:24); he saw it mount upwards, till it went out of sight, which would be a confirmation to his faith that it was a heavenly vision, that it descended from above, for thitherward it returned. Note, The visions which the saints have of the glory of God will not be constant will they come to heaven. They have glimpses of that glory, which they soon lose again, visions which go up from them, tastes of divine pleasures, but not a continual feast. It was from the mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain, when those that had seen him manifested in the flesh saw him no more. It was foretold (Zac 14:4) that his feet should stand upon the mount of Olives, stand last there. 3. The prophet's return to those of the captivity. The same spirit that had carried him in a trance or ecstasy to Jerusalem brought him back to Chaldea; for there the bounds of his habitation are at present appointed, and that is the place of his service. The Spirit came to him, not to deliver him out of captivity, but (which was equivalent) to support and comfort him in his captivity. 4. The account which he gave to his hearers of all he had seen and heard, Eze 11:25. He received that he might give, and he was faithful to him that appointed him; he delivered his message very honestly: he spoke all that, and that only, which God had shown him. He told them of the great wickedness he had seen at Jerusalem, and the ruin that was hastening towards that city, that they might not repent of their surrendering themselves to the king of Babylon as Jeremiah advised them, and blame themselves for it, nor envy those that staid behind, and laughed at them for going when they did, nor wish themselves there again, but be content in their captivity. Who would covet to be in a city so full of sin and so near to ruin? It is better to be in Babylon under the favour of God than in Jerusalem under his wrath and curse. But, though this was delivered immediately to those of the captivity, yet we may suppose that they sent the contents of it to those at Jerusalem, with whom they kept up a correspondence; and well would it have been for Jerusalem if she had taken the warning hereby given.
It is possible for us to see this literally fulfilled in another way even today, since believers in Christ all congregate from all parts of the world, not as of old time because of the glory of Jerusalem or that they may worship in the ancient temple at Jerusalem; but they rest there that they may learn both about the city being taken and devastated as the prophets foretold and that they may worship at the Mount of Olives opposite to the city, whither the glory of the Lord migrated when it left the former city.
It is wonderful that down to the present day the glory of the Lord, which had deserted the temple, stands on the Mount of Olives. Moving in the sign of a cross, it gazes at what was once the Jewish temple, destroyed in dust and ashes.
(Verse 22, 23.) And the Cherubim lifted their wings, and the wheels with them, and the glory of the God of Israel was above them. And the glory of the Lord ascended from the midst of the city: and stood upon the mountain, which is towards the east of the city. Gradually, the glory of the Lord departed from Jerusalem. First leaving the temple, it stood in the courtyard or at the threshold of the house, and afterwards at the entrance of the Eastern Gate; finally, with its wings and accompanying wheels lifted up, it stood upon the mountain, which is towards the east of the city, no doubt signifying the Mount of Olives, from where the Savior ascended to the Father. And the glory of the Lord stood and went from the city of Jerusalem over the Mount of Olives, as a sign of resurrection and light, so that from there it might behold Jerusalem about to perish and be consumed. And it says: 'The glory departs from the midst of the city' (John 14:31), in other words, the Lord speaks to his disciples: 'Rise, let us go from here' (Luke 13:35). And to the Jews: 'Your house will be left to you desolate' (Matthew 23). Josephus also reports the voice heard in the temple of angels and celestial powers that were previously in the city's defense: 'Let us go from these seats' (Josephus, Antiquities of the Jews). And to this present day, in a wondrous manner, the glory of the Lord, which abandoned the temple, stands upon the Mount of Olives, shining forth in the sign of the cross, gazing upon the once-Jewish temple, dissolved into ashes and rubble.
There is no doubt that the mount is the Mount of Olives, from which the Savior ascended to the Father, and the glory of the Lord, which had departed from the city of Jerusalem, stood on the Mount of Olives as a sign of resurrection and light.
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SUMMARY
Ezekiel 11:22 presents a poignant and terrifying moment in the prophet's vision, depicting the next stage in the progressive departure of the glorious presence of the God of Israel from the Jerusalem Temple. This verse specifically describes the cherubim and the accompanying wheels lifting themselves, signifying a deliberate and majestic movement of the divine glory away from the city, a profound symbol of God's righteous judgment against the persistent idolatry and sin of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 11:22 is rich in Symbolism. The cherubim and wheels are not literal creatures and objects but powerful symbols of God's transcendent presence, mobility, and sovereign power. Their movement symbolizes the active, deliberate withdrawal of God's protective and blessing presence from His unfaithful people. The "glory of the God of Israel" itself is a profound Metonymy, where the visible manifestation stands for God's entire being and character, representing His holiness, power, and covenant faithfulness. The entire scene employs vivid Imagery, painting a picture of a majestic, yet terrifying, divine exodus, which evokes both awe and dread in the prophet and his audience. The progressive, staged departure of the glory throughout Ezekiel 8-11 is a form of Narrative Progression that builds tension and underscores the gravity of Jerusalem's sin and impending doom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 11:22 serves as a stark theological statement about the holiness of God and the severe consequences of human sin. The departure of God's glory from the Temple signifies that God's presence is not automatically guaranteed by a physical structure or ritual, but is contingent upon the faithfulness and obedience of His people. This event highlights God's absolute sovereignty and His righteous judgment against idolatry and moral corruption. Yet, even in judgment, there is an underlying theme of God's covenant faithfulness; His departure is a disciplinary act intended to lead His people to repentance and ultimately, to a future restoration where His glory will return to a purified people and a renewed temple. This foreshadows the ultimate fulfillment of God's presence not in a building, but in His Son and His people.
REFLECTION AND APPLICATION
Ezekiel 11:22 is a sobering reminder that God's presence is a sacred trust, not an entitlement. While believers today are indwelt by the Holy Spirit and God does not "depart" from us in the same visible way He left the Temple, this passage still speaks powerfully to the seriousness of sin and its capacity to grieve the Spirit (Ephesians 4:30) and diminish our experience of God's manifest presence and blessing. It calls us to a profound reverence for God's holiness and a vigilant commitment to purity and obedience. We are to cherish the spiritual presence of God in our lives, our families, and our communities, actively repenting from anything that would hinder our fellowship with Him. This verse also instills a deep appreciation for the New Covenant, where God's presence is secured in Christ and indwells His people, promising a permanent, intimate relationship that transcends physical structures.
Questions for Reflection
FAQ
What is the significance of the cherubim and wheels in Ezekiel's vision?
Answer: The cherubim and wheels are integral parts of God's mobile throne-chariot, first described in Ezekiel 1. The cherubim are powerful, winged heavenly beings who serve as guardians of God's holiness and bearers of His throne. The wheels, described as having wheels within wheels and full of eyes, symbolize God's omnipresence, omniscience, and the swift, coordinated execution of His sovereign will. Together, they emphasize God's majesty, power, and His freedom to move and act anywhere, not being confined to a physical temple. Their movement in Ezekiel 11:22 signifies the deliberate, majestic, and terrifying departure of God's glory from Jerusalem.
Why did the glory of the God of Israel depart from the Temple?
Answer: The departure of God's glory was a direct consequence of the rampant idolatry, moral corruption, and violence committed by the people of Israel, particularly within the Temple itself. Ezekiel 8 provides a detailed account of the "great abominations" being practiced, including the worship of idols, sun worship, and other detestable rituals. God's holiness cannot coexist with such blatant sin and rebellion. The departure was an act of divine judgment, signaling the removal of God's protective presence and paving the way for the destruction of Jerusalem by the Babylonians, fulfilling the covenant curses for disobedience (Deuteronomy 28).
Does God's glory still "depart" from places or people today?
Answer: While God's glory does not physically depart from a temple in the same visible way as described in Ezekiel, the principle remains. In the New Covenant, God's presence dwells in believers through the Holy Spirit (1 Corinthians 3:16). Unconfessed sin, idolatry, and rebellion can grieve the Holy Spirit (Ephesians 4:30) and hinder our experience of God's manifest presence, power, and blessing. While God never abandons His true children, a lack of spiritual vitality and a diminished sense of His presence can be a consequence of unrepentant sin in individual lives and in the church. This calls believers to holiness and a continuous pursuit of God's presence.
CHRIST-CENTERED FULFILLMENT
The tragic departure of God's glory from the Temple in Ezekiel finds its profound Christ-centered fulfillment in several ways. First, in the incarnation, Jesus Christ is the very glory of God made manifest (John 1:14). He is the radiance of God's glory and the exact representation of His being (Hebrews 1:3). When God's glory departed the Temple, it left a void, but Christ's coming filled that void by bringing God's presence into the world in a new, ultimate, and personal way. Second, Jesus declared Himself to be greater than the Temple (Matthew 12:6), signifying that true worship and God's presence would no longer be confined to a physical building but would be found in Him. Third, through Christ's atoning sacrifice, the way was opened for God's presence to indwell believers by the Holy Spirit, making the Church the new "temple of the Holy Spirit" (1 Corinthians 6:19). The glory that departed a physical structure now resides within the redeemed community of God. Finally, the promise of God's glory returning, as hinted in Ezekiel, finds its ultimate consummation in the New Heavens and New Earth, where there will be no need for a temple because the Lord God Almighty and the Lamb are its temple, and the glory of God gives it light (Revelation 21:22-23). Thus, Christ is the embodiment, the new locus, and the eternal source of God's glory, ensuring that God's presence will never again depart from His people.