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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 11:22–25.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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.
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Summary
Ezekiel 11:23 vividly portrays a profoundly sorrowful and climactic moment in the prophet Ezekiel's vision, documenting the complete and final departure of the manifest presence of the LORD from Jerusalem. This symbolic withdrawal of divine glory, having moved in stages from the innermost sanctuary, now pauses on the Mount of Olives, located to the east of the city. This pivotal act signifies the ultimate cessation of God's protective hand and foreshadows the imminent and devastating judgment upon Jerusalem, a direct consequence of its persistent idolatry, moral corruption, and rebellion against the divine covenant.
Context
Literary Context
This verse serves as the culmination of a significant and tragic sequence of visions presented to Ezekiel, beginning in Ezekiel 8. In that chapter, Ezekiel is transported to Jerusalem and shown the pervasive idolatry and abominable practices being committed within the very precincts of the temple, provoking God's righteous indignation. This spiritual defilement leads directly to the divine judgment depicted in Ezekiel 9, where a divine execution squad is dispatched to slay the unrighteous inhabitants of the city, sparing only those marked for faithfulness. Building upon this, Ezekiel 10 meticulously details the initial stages of the LORD's glory departing the temple: first moving from the cherubim to the temple threshold (Ezekiel 10:4), then to the east gate of the LORD's house (Ezekiel 10:18-19). Ezekiel 11:23 marks the final, sorrowful stage of this departure, as the glory leaves the city entirely, settling momentarily on the Mount of Olives, thereby signifying the complete cessation of divine protection and the abandonment of the city to its enemies and its impending destruction.
Historical & Cultural Context
Ezekiel prophesied during a tumultuous period for Judah, specifically among the exiles who had been deported to Babylon by the Kebar River, beginning around 597 BC. The final destruction of Jerusalem and its temple by Nebuchadnezzar's forces would occur in 586 BC. At the time of this vision (circa 593 BC), Jerusalem, though already under Babylonian suzerainty, had not yet suffered its ultimate devastation. Many of the remaining inhabitants, and even some of the exiles, clung to a false sense of security, believing that God would never truly abandon His holy city and His dwelling place, the temple. Culturally and theologically, the presence of God's glory (the Shekinah) in the temple was understood as the ultimate guarantee of Jerusalem's safety, inviolability, and divine blessing. The departure of this glory, therefore, was not merely a symbolic act but the most profound and terrifying sign of impending doom, signaling that the city's spiritual and physical defenses were utterly compromised. The "mountain which is on the east side of the city" is unequivocally the Mount of Olives, a prominent geographical landmark that would have been clearly visible from Jerusalem, making the glory's departure a stark, undeniable, and deeply unsettling visual sign for any observer.
Key Themes
The overarching theme conveyed by this verse is Divine Judgment, a righteous response to human sin and idolatry. The departure of the glory powerfully underscores that God's holy presence cannot coexist with persistent rebellion and defilement, even among His chosen people. It highlights the severe Consequences of Apostasy, demonstrating that covenantal relationship does not exempt one from divine discipline when faithfulness is abandoned. The gradual, stage-by-stage nature of the glory's departure, particularly its pause on the Mount of Olives, subtly introduces a theme of God's Reluctance and Sorrow. This suggests a divine lament over the necessity of judgment, perhaps even a lingering hope or a future perspective. This specific location also introduces the profound Symbolism of the Mount of Olives, which, as seen in later prophecy (e.g., Zechariah 14:4), becomes a place associated with the LORD's future return and restoration, hinting that even in the midst of judgment, God's ultimate plan is one of redemption and renewed presence.
Exposition and Analysis
Key Word Analysis
This term fundamentally means "weight" or "heaviness." In a theological context, it transcends physical weight to denote the manifest presence, splendor, majesty, and visible power of God. It is the discernible, awe-inspiring manifestation of God's very being, often associated with a brilliant light or cloud. Its departure signifies the removal of God's active, protective, and sanctifying presence, indicating a profound withdrawal of divine favor.
This is the personal, covenantal name of God, often rendered as "Jehovah" or "Yahweh." It emphasizes God's self-existence, eternal nature, and His unwavering covenant faithfulness. The departure of "the glory of the LORD" specifically underscores that it is the presence of the covenant-keeping God Himself, not merely an abstract force or a generic deity, that is withdrawing due to the covenant infidelity of His people.
This primitive root means "to ascend" or "to go up." In this context, it describes a deliberate, observable movement upwards and away from the city. This is not a sudden disappearance but a visible, measured ascent, further emphasizing the reality, intentionality, and solemnity of God's departure from His defiled dwelling place.
Verse Breakdown
"And the glory of the LORD went up from the midst of the city"
This clause identifies the subject of the action – "the glory of the LORD" – which is the visible, majestic presence of God, the very essence of His being made manifest. The verb "went up" (Hebrew: ʻâlâh) indicates a purposeful ascent, a movement upwards and away. The phrase "from the midst of the city" signifies the complete and final removal of God's presence from Jerusalem itself, following its prior departure from the temple. This marks the culmination of God's withdrawal, leaving the city entirely vulnerable and unprotected, stripped of its divine guardian.
"and stood upon the mountain"
This clause describes the next action of the glory. After ascending from the city, it "stood" (Hebrew: ʻâmad), implying a pause, a deliberate halt, rather than a continuous, unceasing movement away. This act of standing suggests a moment of divine contemplation, reluctance, or even sorrow, as if God is taking one last, sorrowful look at the city He once chose before the full force of judgment descends upon it. It is a poignant moment of divine hesitation.
"which [is] on the east side of the city"
This final clause specifies the precise geographical location where the glory paused – the Mount of Olives. This detail is highly significant, as it is a prominent landmark situated directly east of Jerusalem, overlooking the city. Its mention grounds the vision in a tangible reality and sets the stage for profound prophetic fulfillments and theological connections associated with this very mountain in later biblical narratives and prophecies.
Literary Devices
Ezekiel 11:23 is profoundly rich in Symbolism. The "glory of the LORD" itself is a powerful and multi-layered symbol of God's manifest presence, His protective power, and His covenant blessings. Its departure symbolizes the removal of divine favor, the cessation of protection, and the impending judgment. The "city" (Jerusalem) symbolizes God's chosen people and the sacred place of His dwelling, now tragically abandoned due to their persistent sin. The "mountain which is on the east side of the city" (the Mount of Olives) is a crucial symbolic location, not only marking the point of departure but also Foreshadowing its future significance as the place of the Messiah's return (Zechariah 14:4). The actions attributed to the glory, specifically "went up" and "stood," employ Anthropomorphism, attributing human-like actions (ascending, pausing, standing) to God's presence. This makes the divine withdrawal more vivid, relatable, and emotionally impactful to the human experience of departure and lament. The entire scene functions as a powerful Prophetic Sign-Act, a visual and symbolic representation of a spiritual reality (God's judgment on sin) and a future historical event (the destruction of Jerusalem).
Theological and Thematic Connections
Ezekiel 11:23 profoundly illustrates the biblical principle that God's absolute holiness cannot tolerate unrepentant sin and defilement. The visible departure of His glory from Jerusalem is the ultimate, devastating consequence of Israel's persistent idolatry, moral corruption, and covenant infidelity. This event unequivocally demonstrates God's sovereignty over His creation and His unwavering commitment to justice, even when it necessitates judging His own chosen people and city. It serves as a stark reminder that divine presence is not an automatic right or an unconditional guarantee, but a conditional blessing tied to covenant faithfulness and reverence for His holiness. Yet, the lingering pause on the Mount of Olives, a place of future hope, subtly hints at God's enduring love and a future plan of restoration, reminding us that even in the midst of severe judgment, God's ultimate purposes are redemptive and aimed at a renewed relationship.
Reflection and Application
Ezekiel 11:23 serves as a deeply sobering reminder of the profound seriousness of sin and its insidious capacity to grieve God and distance us from His manifest presence and blessing. For ancient Israel, the departure of the glory meant the loss of divine protection, the abandonment of their spiritual security, and the certainty of impending judgment. For believers today, while God's Holy Spirit indwells us, this passage still underscores the critical importance of cherishing and guarding our relationship with Him. Persistent unconfessed sin, subtle forms of idolatry (whether of possessions, power, comfort, or self), and spiritual apathy can lead to a diminished experience of God's presence, a weakening of His protective hand, and a hindering of His blessings in our lives and communities. This passage calls us to a life of ongoing repentance, profound reverence for God's holiness, and diligent pursuit of obedience to His commands. It compels us to recognize that His presence is our greatest treasure, our ultimate protection, and the very source of our spiritual life and flourishing.
Questions for Reflection
FAQ
What does "the glory of the LORD" refer to in this context?
"The glory of the LORD" (Hebrew: kavod Yahweh) refers to the visible, tangible, and awe-inspiring manifestation of God's majestic presence, power, and splendor. In the Old Testament, it was often associated with a brilliant light, a cloud, or fire, signifying God's dwelling among His people, particularly in the tabernacle and later the temple. Its departure in Ezekiel's vision signifies the removal of God's active, protective, and sanctifying presence from Jerusalem due to the people's pervasive sin and defilement.
Why did God's glory depart from Jerusalem?
God's glory departed from Jerusalem as a direct and inevitable consequence of the persistent and pervasive idolatry, moral corruption, and rebellion of the people, as meticulously detailed in preceding chapters like Ezekiel 8. God's holiness demands separation from sin; His perfect presence cannot abide where His commands are continually defied and His sanctuary is defiled by human wickedness. The departure was a visible and undeniable sign of divine judgment, signaling that Jerusalem's spiritual defenses were gone, and it would soon face physical destruction by the Babylonian empire.
What is the significance of the Mount of Olives in this verse?
The Mount of Olives, located on the "east side of the city," is highly significant in Ezekiel 11:23. It serves as the final stopping point for God's glory as it departs Jerusalem, emphasizing the completeness and solemnity of the divine withdrawal. However, this same mountain holds profound prophetic and theological significance beyond this immediate context. Zechariah 14:4 prophesies that the LORD's feet will stand on the Mount of Olives when He returns to establish His kingdom. This dual symbolism hints that even in judgment, God's ultimate plan is one of restoration and a future return of His presence. It also powerfully foreshadows events in the life of Jesus Christ, who often taught on this mountain, endured His agony in Gethsemane there, and from where He ascended to heaven (Acts 1:9-12).
Christ-Centered Fulfillment
The sorrowful departure of the glory of the LORD from the temple and city in Ezekiel 11:23 is a profound statement on the devastating consequences of sin and the unyielding nature of God's holiness. However, this tragic absence finds its ultimate and glorious reversal in the person of Jesus Christ. While the Old Testament glory was veiled, localized, and could depart, the New Testament triumphantly declares that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth" (John 1:14). In Christ, God's glory did not merely visit or temporarily reside in a building; rather, the very essence of God Himself permanently tabernacled among humanity, embodying grace and truth. It is profoundly ironic that the same Mount of Olives from which the glory departed in Ezekiel became the very place of Jesus' profound agony in Gethsemane (Matthew 26:36), the location of His final teachings to His disciples, and ultimately, the very mountain from which He ascended into heaven (Acts 1:9-12). This ascension from the Mount of Olives also powerfully anticipates His promised glorious return to that very mountain (Acts 1:11 and Zechariah 14:4). Thus, what was a sign of judgment and absence in Ezekiel becomes, in Christ, the promise of an indwelling, permanent, and accessible divine presence for all who believe, culminating in His glorious and triumphant return.