What does Ezekiel 11:23 reveal about God's presence leaving Jerusalem? Text of Ezekiel 11:23 “And the glory of the LORD went up from within the city and stood over the mountain east of the city.” Historical Context Ezekiel’s vision dates to 592 BC (Ezekiel 8:1), six years before Jerusalem’s fall. The prophet, already exiled in Babylon, is carried “in the Spirit” (Ezekiel 11:1) to view events still unfolding in the city. Babylonian Chronicles tablets (BM 21946) confirm Nebuchadnezzar’s campaigns in this window, synchronizing biblical chronology with extra-biblical records. Literary Setting Chs. 8–11 form a single visionary unit. Chapter 8 exposes Temple abominations; Chs. 9–10 detail the progressive withdrawal of Yahweh’s glory; 11:23 concludes that departure. The fourfold movement of the glory (10:4, 18; 11:1, 23) shows deliberate, step-by-step abandonment, underscoring how persistent sin drives away divine presence. The Shekinah Glory Defined In Exodus 40:34-38 the pillar-cloud fills the Tabernacle; in 1 Kings 8:10-11 it fills Solomon’s Temple. Jewish literature (e.g., Targum Onkelos on Exodus 40:35) labels this visible manifestation the Shekinah. Ezekiel uses the same Hebrew kavod YHWH found in those earlier theophanies. Geographic Note: “The Mountain East of the City” The only mountain due east of first-temple Jerusalem is the Mount of Olives, rising 2,641 ft above sea level. Excavations on the mount (e.g., the Silwan necropolis) confirm Iron-Age Judean use, matching Ezekiel’s era. The same ridge features in Zechariah 14:4 and in Jesus’ ascension (Acts 1:9-12), forming a canonical arc. Theological Implications: Judgment 1. Covenant Violation—Ezekiel links idolatry (8:10, 16), violence (9:9), and corrupt leadership (11:1-12) with God’s departure. 2. Loss of Protection—With Yahweh no longer enthroned above the cherubim (10:18), Jerusalem is exposed, fulfilling Deuteronomy 28:52-63 warnings. 3. Exile Theology—God’s presence can depart the Temple yet accompany exiles (Ezekiel 11:16), proving that bricks do not bind Him. Theological Implications: Hope Even as the glory departs, God promises a “new heart” and “new spirit” (11:19-20), prefiguring the New Covenant (Jeremiah 31:31-34). The same glory will return (Ezekiel 43:1-5) when the Temple and people are purified. Thus 11:23 is both indictment and promissory note. Intertextual Echoes • 1 Samuel 4:21—Ichabod, “the glory has departed,” anticipates Ezekiel’s theme. • Zechariah 14:4—The LORD stands on the Mount of Olives in an eschatological reversal. • Matthew 23:37-38—Jesus laments, “Your house is left to you desolate,” echoing Ezekiel. • Acts 1:9-12—The ascension from Olivet signals glory departing but returning “in the same way” (1:11). Christological Fulfillment John 1:14 affirms, “The Word became flesh and tabernacled among us, and we beheld His glory.” Jesus Himself embodies the kavod that once left the Temple, offering restored presence through His death and resurrection (cf. Hebrews 9:24). The Mount of Olives bookends this narrative—site of agony (Luke 22:39-44) and ascension—underscoring continuity. Practical Application For individuals: sin still grieves the Spirit (Ephesians 4:30). For churches: lampstands can be removed (Revelation 2:5). Yet repentance invites renewed presence (James 4:8). Summary Ezekiel 11:23 records the climactic, visible withdrawal of Yahweh’s glory from Jerusalem to the Mount of Olives. The verse signals deserved judgment, yet simultaneously sets the stage for eventual restoration through the Messiah, whose own journey to and from that very mount completes the narrative of lost and regained presence. |
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