The Abiding Presence of God

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The Abiding Presence of God

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The Abiding Presence of God

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The Abiding Presence of God

At the heart of the idea of a Temple is the abiding presence of God. Although God is omnipresent, He has chosen to manifest His presence in certain locations and at certain times within history. This physical manifestation of God has come to be called the Shekinah.

the Shechinah Glory is the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descends to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shechinah Glory. The usual title found in Scriptures for the Shechinah Glory is the glory of Jehovah, or the glory of the Lord. The Hebrew form is Kvod Adonai, which means ‘the glory of Jehovah’ and describes what the Shechinah Glory is. The Greek title, Doxa Kurion, is translated as ‘the glory of the Lord.’ Doxa means ‘brightness,’ ‘brilliance,’ or ‘splendor,’ and it depicts how the Shechinah Glory appears. Other titles give it the sense of ‘dwelling,’ which portrays what the Shechinah Glory does. The Hebrew word Shechinah, from the root shachan, means ‘to dwell.’ The Greek word skeinei, which is similar in sound as the Hebrew Shechinah (Greek has no ‘sh’ sound), means ‘to tabernacle.’. . . In the Old Testament, most of these visible manifestations took the form of light, fire, or cloud, or a combination of these. A new form appears in the New Testament: the Incarnate Word [John 1:14].1

The concept of the Shekinah is behind the wonder of the incarnation. The very glory of God “tabernacled” within human flesh and was handled and beheld. “And the Word became flesh and dwelt among us (ἐσκήνωσεν [eskēnōsen] ), and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” [emphasis added] (John 1:14).

Σκηνή [Skēnē] was the word used by the translators of the Septuagint for the Hebrew מִשְׁכָּן [miškān] , “tabernacle” (Ex. 25:9). During Israel’s pilgrimage from Egypt to Canaan the tabernacle was the place of worship for the people. The tabernacle or tent in the wilderness was the “tent of Jehovah,” Himself a pilgrim among His pilgrim people. In sound and meaning σκηνόω [skēnoō] recalls the Hebrew verb שָׁכַּן [šākkan] meaning “to dwell,” which is sometimes used of God’s dwelling with Israel (Ex. 25:8; 29:46). In postbiblical Hebrew the Jews used the term שְׁכִינָה [šeḵînâ] (“Shekinah,” literally, “presence”) of the bright cloud of the presence of God that settled on the tabernacle. The Shekinah glory was nothing less than the visible manifestation of God.2

The manifestation of the Shekinah is at the heart of understanding the meeting of God with man. In the earliest communion of man with God, God is said to have been “walking in the Garden in the cool of the day” (Gen. 3:8). This must speak of a localized presence with which Adam and Eve could interact—the Shekinah. The word itself embodies the notion of dwelling or abiding. This emphasizes the single most important aspect concerning God’s localized presence: where is He abiding? For wherever the Shekinah is, there is relationship with God in a more intimate way and all the benefits which come from His special presence. This is the essence of the promise made to the overcomer in Philadelphia, the fulfillment of that first love which was lacking in Ephesus: to walk once again in full fellowship with God (Gen. 3:8; 5:24; Rev. 21:3+, 22+). This was the ultimate desire of the psalmist (Ps. 23:6; 65:4). Thus, it is an incredible blessing to enjoy the presence of God.

This was the primary purpose of the Temple throughout history: to house the Shekinah glory of God among men. It is in the Temple where God’s presence “dwells between the cherubim” over the mercy seat of the Ark of the Covenant (Ex. 25:22; Num. 7:89; 1S. 4:4; 2S. 6:2; 1K. 7:29; 2K. 19:15; 1Chr. 13:6; 2Chr. 5:7; 6:41; Ps. 80:1; Ps. 99:1; Isa. 37:16; Eze. 41:18). Unless the glory of God “inhabits” the Temple (1K. 8:10-11; 2Chr. 7:1; Eze. 43:2-4; 44:1-2; Hag. 2:7-9; Mtt. 20:12) it is just a dead architectural edifice.3

Conversely, in the history of the Temple, there are grave consequences when the Shekinah departs from the Temple, for it indicates God’s displeasure with those among whom He previously dwelt and the removal of His protection and blessing in His departure. The Temple, the house of Israel, is left desolate when the glory of God departs. In at least two occasions in history, the result has been the destruction of the Temple. When the Shekinah left Solomon’s Temple in the days of Ezekiel’s prophecy (Eze. 10:18; 11:22-23), the eventual result was the destruction of the Temple by Nebuchadnezzar of Babylon. When the Shekinah left the Second Temple in the days of Jesus (Mtt. 23:38), the eventual result was the destruction of the Temple by Titus Vespasian of Rome (Mtt. 24:1-3). Whether God remains in His house is serious business!

Although it is beyond the scope of our treatment here to consider an extensive discussion of God’s abiding presence, it will be helpful to note some of the most significant historical events related to the Shekinah.4 The Shekinah glory:5

Illuminated the earth prior to the creation of the sun and moon (Gen. 1:3, 14).

Walked with Adam and Eve in the Garden (Gen. 3:8).

Ratified the Abrahamic covenant while Abraham slept (Gen. 15:17).

Descended upon Mount Sinai at the giving of the law (Ex. 19:18; 24:15-16; 33:18-23; 34:5-6).

Filled the Tabernacle in the wilderness (Ex. 40:34).

Filled Solomon’s Temple upon its dedication (1K. 8:10-11; 2Chr. 7:1).

Left Solomon’s Temple due to Israel’s sin (Eze. 8:4-6; 9:3; 10:4, 18-19; 11:22-23). The Temple is left unprotected.

Returned to the Second Temple in the form of the incarnation of Messiah Jesus (Mtt. 12:6; 21:12; John 1:14; 2:15).

Left the Second Temple desolate upon the departure of Jesus (Mtt. 23:38; 24:2; Luke 13:35; 21:6). The Temple is left unprotected.

Appeared on the Mount of Transfiguration (Mtt. 17:2; Mark 9:2; Luke 9:29).

Appeared to Paul on the road to Damascus (Acts 9:3; 22:11; 26:13; 1Ti. 6:16).

Will return to the Millennial Temple (Isa. 60:3; Eze. 43:2-4).

Illuminates the New Jerusalem (Rev. 21:23+; 22:5+).

The significance of the Mount of Olives derives from it association with the departure and arrival of the glory of the Lord:

The mountain which is so clearly defined and located in this prophecy [Zec. 14:4] is already associated with many events and crises in Israel’s history. . . it was from this mountain, which is before Jerusalem on the east, that the prophet Ezekiel saw the glory of Jehovah finally taking its departure. It was from this mountain also that He, who was not only the symbol, but the living personal revelation of the glory of Jehovah, finally took His departure from the land, after He had been rejected by the nation. He led His handful of disciples out as far as Bethany (on the Mount of Olives), and He lifted up His hands and blessed them. ‘And it came to pass while He blessed them, He was parted from them, and carried up to heaven’ [Luke 24:50-51; Acts 1;9]; since then a still darker era in the long Ichabod period of Israel’s history commenced. . . . And what is this but a prophecy in symbolic language of the same event which the heavenly messengers announced to the men of Galilee [Acts 1:9-11]. We love to think that this same mountain on which He once shed tears of sorrow over Jerusalem, the slope of which witnessed His agony and bloody sweat, shall be the first also to witness His manifestation in glory; and that His blessed feet, which in the days of His flesh walked wearily over this mountain on the way to Bethany shall, ‘in that day,’ be planted here in triumph and majesty.6

In summary, the Shekinah is the visible representation of the localized presence of God. By God’s design, the Temple is the location where His abiding presence is intended to dwell and where He has put His name (Deu. 12:5, 11, 21; 2Chr. 6:20; 7:16; 20:19; Ezra 6:12; Ne. 1:9; Mtt. 21:13; Mark 11:17; Luke 19:46).

Notes

1 Arnold G. Fruchtenbaum, The Footsteps of Messiah, rev ed. (Tustin, CA: Ariel Ministries, 2003), 599.

2 David J. Macleod, “The Incarnation of the Word: John 1:14,” in Bibliotheca Sacra, vol. 161 no. 641 (Dallas, TX: Dallas Theological Seminary, January-March 2004), 77.

3 The presence of God is essentially that which defines the Temple.

4 Concerning God’s abiding presence in visible form: Gen. 3:8, 24; 15:17; Ex. 3:2; 13:21-22; 14:19-20, 24; 16:10; 19:18; 24:15-16; 33:18-23; 34:5-6; 40:34; Lev. 9:6, 23; Num. 14:10, 22; 16:19, 42; 20:6; Deu. 5:25-26; 33:16; 1K. 8:10-11; 2Chr. 7:1; Isa. 4:5; 35:2; 40:5; 58:8; 60:3; Eze. 1:28; 3:23; 9:3; 10:18; 43:2-4; Hag. 2:7-9; Zec. 2:5; Mtt. 16:27; 17:2; 24:30; Mark 9:3; Luke 2:8-9; 9:29; John 1:14; Acts 2:3; 9:3; 22:6; 26:13; Heb. 1:3; 2Pe. 1:16-17; Rev. 1:14-16+; 15:8+; 21:3+; 21:23+.

5 We have omitted the indwelling of the believer by God during the Church Age since this differs somewhat from the Shekinah in that there is no obvious outward manifestation of God’s presence upon the believer as there is with the Shekinah.

6 David Baron, Zechariah: A Commentary On His Visions And Prophecies (Grand Rapids, MI: Kregel Publications, 1918), 496.

TheShekinah

The section which follows is a chapter from Fred P Miller's book, Zechariah and Jewish Renewal

Prophecies of the return of the "Shekinah," which had left the Temple and city of Jerusalem in the days of Ezekiel, are repeated in Zechariah. These same prophecies are also fulfilled in the historical period and record of Zechariah. To better understand these prophecies it is necessary to have an acquaintance with the history of the "Shekinah."

Objection is made that the word "Shekinah," (), is not found in the scripture in its noun form and that it describes a concept that is not scriptural. It is said that the word is coined by Post-biblical Rabbinic scholars. While it is admitted that the Rabbinic concept of God being a hovering non-personal force is an unacceptable extension of meaning, the concept of a physical manifestation of God's localized dwelling is none-the-less scriptural. We have chosen to use the word "Shekinah," (shknh) , to name this "presence" since this meaning is in general distribution among many Christians, albeit ignorant of the origin of the word.

The word was coined from verbal cognates in the Bible which describe the "presence" of God in a locality. The verbal cognates are copiously used to describe the "Shekinah" appearances. The word "Shekinah," itself is not in the biblical text but the concept, as I have defined it, clearly is. The word most certainly is derived from "shakan," and whoever first used the word "Shekinah" coined it as a substantive (noun form) from the verbal forms used to describe the "abiding, dwelling, or habitation" of the physical manifestations of God described in Ex 24:16; Ex 40:35, Nu 9:16-18; and numerous other places where "shakan" is used. The word is also used to describe the mystical "Shekinah" presence in the tabernacle. The word "mishkan," (), a derivative of "shakan," (), is often translated "tabernacle." The Hebrew for tabernacle is more often simply "ohel," (), or tent. "Mishkan" means "dwelling place." That is, the "dwelling place" of "Him who dwells" or "Shekinah."

"Shekinah" in Hebrew is a a feminine noun, It is interesting that Isaiah refers to the Shekinah using feminine pronouns. Especially in Isaiah 51. Particularly in Isaiah 51:9and 10 and its context the pronouns are feminine. In verse 10 the KJV uses thou and it to refer to the Shekinah. Both pronouns are feminine in Hebrew. The Qumran text makes the feminine form certain by adding a yod to 2fs. Literally feminine "you she" translated in KJV "thou it." Without doubt this is why the inter-testament Rabbis coined the word Shekinah to describe the events where the physical presence performed miracles to guide and protect Israel. In the same passage (Isa 51:9) there is a phrase "arm of YHWH" that is used exclusively for the Messiah. This means Jesus was the Shekinah presence in the Old Testament events. That is why the coming of the Messiah and the return of the Shekinah to the second temple are intermixed in the extraordinarily mystically mixed passage of Zechariah 2:8-11.

Zechariah uses cognates of the word in referring to the return of, the then absent, "presence" which he supposed was imminent. We will show that Zechariah previewed an imminent restoration of what Ezekiel (seventy years previously) saw depart in his day and then predicted the return of to a restored temple. What ever noun one calls it, such physical representations of the "presence" are in the Bible. What did Ezekiel see leave the temple? It is certain that what ever name you call the "presence" it is linked with the fiery cloud of Sinai. We have chosen to use the word "Shekinah" to name the biblically described mystical thing "dwelling" or thing "abiding."

I also accept that "Cavod YHWH," () (glory of the LORD) and "Shekinah" are identical in the contexts I make reference to, such as the fire enfolding cloud on Sinai, (Ex. 24:15-17) the dedication of Solomon's temple, and that which is associated with Ezekiel's vision of the departure and return.

To say that "Shekinah" is not in a text where the presence of God is described by a cognate of "shakan" may be closely akin to saying "baptism" does not appear in the great commission passages and Acts 2:38 because verbal cognates (baptized, baptizing) are used and not the noun "baptism" itself.

The Hebrew verb "shakan," (), simply means to take up residence with long continuity in a neighborhood. The distinction between this word and "yashav" which is also translated "dwell" is just this: You can use the latter to mean an individual doing the dwelling without reference to others or to duration while "shakan" means a protracted dwelling in the midst of a neighborhood or a group of people or might be limited to one other person but only by extension. The primary meaning is to reside and continue as a member of the community. This is a common word used for all classes to convey this idea. However, when it refers to God it takes on an added mysticism which is obvious upon small consideration.

When verbal forms are translated as nouns the word sometimes means "habitat." It is the habitat of animals and birds as well as humans and God. (Dan. 4:21) Grammatically, when verbal forms are translated as nouns, in Hebrew, they are called "substantives." Technically, "Shekinah", therefore is a substantive rather than a noun.

God speaks of his "desire" for this relationship with his people. The "Shekinah" therefore refers to the presence of God that was, but is not now, physically manifested in the time- space continuum. It could be seen. The presence was a vehicle of the person of God in the three dimensional world. The understanding of Solomon that God can not actually be limited to Temples on earth because of his eternal nature is seen in 1Ki. 8:27:

"But will God indeed dwell ["yashav"] on the earth? behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have built?"

This omniscient eternal presence of the Almighty, that Solomon recognized, is the heavenly, but not the earthly, "Shekinah." Although the infinite spiritual presence is and was coincident with the physically discernable "Shekinah," it was distinguished from the physical even in Mosaic times. It is only in this infinite way that the "Shekinah" is now manifested. He indwells his people as a spirit. Isa. 57:15 says as much:

"For thus says the high and lofty One who inhabits ("shakan") eternity, whose name is Holy; I dwell ("shakan") in the high and holy place, and with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."

"Who inhabits" In this passage the word "shokeyn," () translated "who inhabits," is as close to the meaning and direct use of the word "Shekinah" (), in the Bible, as one will find. The Hebrew letters, in the order they are pronounced, are sh = sh, = o, k = k, = ey, n = n. The unpointed original Hebrew is simply (). The form is a masculine participle and literally means "He who inhabits" or "the one who is inhabiting." This refers to God Himself. According to this verse, He is the "Inhabiter" of heaven and human hearts at one and the same time! The word "Shekinah" , which describes the physical thing which was "proof" of his "dwelling" on earth in the Mosaic dispensation, is akin to this construction. In fact, it is the identically same word, only the gender is changed. If you simply add the feminine ending to change it from a masculine to a feminine participle "shokeyn," (shkn), becomes "Shekinah" (shknh). Thus, the masculine form of the substantive "Shekinah" does appear in the Bible in Isaiah 57:15.

In the Mosaic period the added physical "Shekinah" presence was evidence of the real which is omnipresent and unseen. In the Mosaic dispensation the "Shekinah" presence was physically disturbing. The presence was not God. It was a physical manifestation of the actual presence of God among his people and is to be distinguished from the "angel of the LORD." It was first evident in the crossing of the Red Sea in the escape from Egypt. There the "Shekinah" appeared as a cloudy pillar in the day and a fiery pillar at night. The nation was led by the "Shekinah" for forty years after which the "holy presence" of the omniscient God inhabited the tabernacle and the land of Israel. It was not always afterward physically manifested. Thus:

(Num. 35:34) "Defile not therefore the land which you shall inhabit, wherein I dwell: ["shakan"] for I the LORD dwell ["shakan"] among the children of Israel."

However when that presence was physically manifested it was frightening to those who beheld it.

(Ex. 24:15) And Moses went up into the mount, and a cloud covered the mount. (Ex. 24:16) And the glory of the LORD ["Cavod YHWH"] abode ["shakan"] upon mount Sinai and the cloud covered it six days; and the seventh day he called unto Moses out of the midst of the cloud. (Ex. 24:17) And the sight of the glory of the LORD ["Cavod YHWH"] was like devouring fire on the top of the mount in the eyes of the children of Israel.

Earlier, the seventy elders had gone up into the cloud and actually saw the "Shekinah" glory, and they were so afraid they asked Moses never to take them again. As far as they were concerned, they saw God! You can only imagine their hair on end and their wide eyed appearance as they came down from the mountain exclaiming "We saw God! It was terrible!"

(Ex. 24:10) And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (Ex. 24:11) And upon the nobles of the children of Israel he laid not his hand; also they saw God, and did eat and drink.

The mixture of clarity and confusion in similar passages is evidence of the mystical nature of the experience. They were disoriented and afraid and the later writing of the event records the confusion.

The appearance a few days earlier of the physical presence of God on Mount Sinai is described as fire and cloud and thick darkness when the ten commandments were given. The Psalms contains a description of this event calling it a "Shekinah" presence. The description is in a Messianic portion and the Messiah is the "Shekinah" presence. He indwells ["shakan"] his people.

(Ps. 68:16) "Why do you leap, you high hills? this is the hill [Sinai] which God desires to dwell ["shakan"] in; yea, the LORD will dwell in it for ever. (Ps. 68:17) The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. (Ps. 68:18) You have ascended on high, you have led captivity captive: you have received gifts for men; yea, for the rebellious also, that the LORD God might dwell [shakan] among them."

He was on Mt. Sinai when the hills leaped, and verse 18 speaks of the resurrection and ascension which results in the indwelling of his people! These are New Testament applications that place Jesus of Nazareth in the events of Sinai in the Old Testament.

Later the physical "Shekinah" presence of God took up residence in the completed tabernacle and was apparent to the whole nation. This is recorded in Ex. 40:34:

Then a cloud covered the tent of the congregation, and the glory of the LORD ["Cavod YHWH"] filled the tabernacle. (Ex. 40:35) And Moses was not able to enter into the tent of the congregation, because the cloud abode [shakan] on it, and the glory of the LORD ["Cavod YHWH,"] filled the tabernacle. (Ex. 40:36) And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys; (Ex. 40:37) But if the cloud were not taken up, then they journeyed not till the day that it was taken up. (Ex. 40:38) For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

The same event is recorded in Num. 9:15

And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. (Num. 9:16) So it was always: the cloud covered it by day, and the appearance of fire by night. (Num. 9:17) And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel pitched their tents.

There are other mystical moments when the direct intervention of God was manifest in a "Shekinah" presence to Moses. At the time of the setting up of the tabernacle before it was furnished God spoke to Moses out of the cloud and Moses realized the "Shekinah" was a vehicle and not God. He asked for more -- to "see" God! God allowed him to see a larger portion of his physical presence. Thus:

(Ex. 33:18) "And he said, I beseech you, show me your glory. [He was speaking to God's voice coming from the "Shekinah."] (Ex. 33:19) And he said, I will make all my goodness pass before you, and I will proclaim the name of the LORD before you, and will be gracious to whom I will be gracious, and will show mercy on whom I will shew mercy. (Ex. 33:20) And he said, You can not see my face; for no man shall see me, and live."

After the entrance into the promised land God's presence was manifested spiritually in the tabernacle and not often in a physical way. The actual presence was always accepted as being in the tabernacle, and later in the Temple, but was not always physically confirmed by the visible "Shekinah." But to the people of that dispensation under the Mosaic covenant there were occasional renewals of a miraculous appearance of the "Shekinah." This happened again when the Temple of Solomon was dedicated. There was an initial appearance in a vision when the LORD promised that he would "shakan" or dwell in the house that Solomon was constructing.

(1Ki. 6:11) And the word of the LORD came to Solomon, saying, (1Ki. 6:12) Concerning this house which you are building, if you will walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with you, which I spoke to David your father; (1Ki. 6:13) And I will dwell ["shakan"] among the children of Israel, and will not forsake my people Israel. (1Ki. 6:14) So Solomon built the house, and finished it.

Solomon then visited the tabernacle which was not in Jerusalem but at Gibeon. The ark of the covenant was in Jerusalem, however in a different tent.

(1Ch 16:39) And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was in Gibeon, (1Ch 21:29) For the tabernacle of the Lord, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon.

The ark of the covenant, which had been taken from the tabernacle by the sons of Eli and was captured by Philistines, had then been sent by the Philistines back to Judah. Eli's daughter-in-law called the taking of the ark the departure of the glory of Israel.

(1Sa 4:21) And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.

After an unhappy experience with the ark the Philistines sent it back to Israel. Cows heavy with milk had left their calves and borne the ark from the Philistines to the house of Obed Edom. It was from there after many years that David would bring up the ark to Jerusalem, in the part of the city called Zion, where he set it in a specially prepared tent. It was not restored to the Tabernacle.

(2Ch 1:4) But the ark of God had David brought up from Kiriath Jearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem.

But the tabernacle stayed in Gibeon about ten miles north of Jerusalem.

(1Ch 21:29) For the tabernacle of the Lord, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon

It was from there about ten miles north, that its furniture was brought to the completed Temple of Solomon.

(2Ch 5:2) Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, to Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion...(2Ch 5:5) And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up.

They brought the tabernacle and its furniture from Gibeon and the ark was brought from Zion, less than a mile from the Temple. Then the Temple was dedicated.

(2Ch 5:13) It came to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord;

Thus the same incident is recorded in 1 Ki.8, when on the day of the dedication of Solomon's Temple there was a physical miracle of the presence of God. The "Shekinah" would no longer be associated with the tabernacle but was to be transferred to the Temple; therefore this manifestation was necessary to that generation because the Law of Moses was being amended in this point, and God showed his approval of the amendment to His legal system by the manifestation of the "Shekinah."

(1Ki. 8:10) And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, (1Ki. 8:11) So that the priests could not stand to minister because of the cloud: for the glory of the LORD ["Cavod YHWH"] had filled the house of the LORD. (1Ki. 8:12) Then spoke Solomon, The LORD said that he would dwell [shakan] in the thick darkness. (1Ki. 8:13) I have surely built you an house to dwell in, a settled place for you to abide in for ever.

There are conditions connected to God's "forever" promises as is already seen since he was to indwell the tabernacle forever. Thus, at the destruction of the first Temple, He did not allow his "Shekinah" presence to stay in the Temple after a certain level of corruption had taken place. The surprise is that God's indwelling remained so long. He evidently loves us so much that he endures more than any human judge would think possible. Jerusalem was more corrupt than we would think God would endure all of the last days of Jehoiakim and Jehoiachin and most of the reign of Zedekiah. However, Ezekiel's vision of the departure of the "Shekinah" from the Temple and city was not until after the beginning of the final siege of the city by Nebuchadnezzar just before its destruction.

Ezekiel's description of the "Shekinah" is more detailed but is similar to what the seventy elders saw on Mount Sinai recorded in Ex. 24. (It might be inserted here as a warning to those who have the Holy Spirit living in them that Nadab and Abihu were among those who "saw God.") Ezekiel's description of the "Shekinah" in chapter one of his prophecy is physically exciting just to read. Imagine actually seeing it! It is described as fire enfolding itself borne by cherubic creatures whose appearance pulsated with undulating light, themselves borne by gyroscopic double wheels. Lightning came out of the midst of the fire surrounded by clear sapphire where a man like person on a throne sat in an electric eye. If electricity is anachronistic, the word is none the less "chashmal" which is the modern Hebrew word for electricity. The Septuagint has "electrum" and so does the Vulgate! What ever "chashmal" and "electrum" meant to the ancients who used these words it can only be said that "'eyn chashmal" in Hebrew and "opsin electrou" in Greek and "speciem electri" found in Latin in Eze. 1:27 is not "amber" as in the English translation. The word "color" does not appear in the text. There are other descriptions of the elements of the "Shekinah" that Ezekiel saw leaving a then desolate Temple. The building was still there but was desolate before it was destroyed!

The Departure and Return of the "Shekinah."

Ezekiel saw both the departure of the "Shekinah" and the return in two separate visions separated in time by a number of years. The "Shekinah" would later return to the Temple after the initiation of the building under Zerubbabel but before the arrival of Ezra and Nehemiah. Ezekiel saw the restored Temple in a vision while it actually lay desolate and Jerusalem and Judea were all but uninhabited. Ezekiel's vision, of events that happened after his own death, describes the same "skekinah," which he saw first in chapter one, afterward leave the Temple in chapter ten. At the beginning of chapter ten the "Shekinah" was still in the Temple:

(Eze. 10:4) Then the glory of the LORD ["Cavod YHWH"] 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 ["Cavod YHWH"].

But preparations were made to take the "Shekinah" from the Temple and then from the city itself.

(Eze. 10:19) And the cherubim lifted up their wings, and mounted up from the earth in my sight; when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD's house; and the glory of the God of Israel was over them above.

Then the actual departure is recorded:

(Eze. 11:23) And the glory of the LORD ["Cavod YHWH"] went up from the midst of the city, and stood on the mountain which is on the east side of the city.

Ezekiel, still in a vision, returned to the captives in Babylon and reported this event. He would later see in a vision the restored second Temple which is recorded in chapters 40-43. In his vision of the Temple, as it would be after it would have been rebuilt, Ezekiel saw the "Shekinah" return to the Temple. Thus is that event recorded which he says was the same "Shekinah" that left the Temple and would then be returned to a future restored Temple:

(Eze. 43:2) And, behold, the glory of the God of Israel came from the way of the east; and his voice was like a noise of many waters; and the earth shined with his glory. (Eze. 43:3) And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell on my face. (Eze. 43:4) And the glory of the LORD ["Cavod YHWH"] came into the house by the way of the gate whose prospect is toward the east. (Eze. 43:5) So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD ["Cavod YHWH"] filled the house. (Eze. 43:6) And I heard him speaking to me out of the house; and the man stood by me. (Eze. 43:7) And he said to me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell [shakan] in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcasses of their kings in their high places.

This event which Ezekiel saw in a vision was fulfilled. It happened in the days of Zerubbabel and is recorded by Zechariah. The lives of Zechariah and Ezekiel overlapped. They were both prophets and priests. Surely they knew of each other and it is likely they met. Zechariah knew of the visions of the departure of the "Shekinah" and the return and therefore he records the predictions of the return that would fulfill the same future event which Ezekiel saw. Thus God first foretells his "Shekinah" return.

(Zec. 2:10) Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell [shakan] in the midst of you, says the LORD.

This verse is a prediction of the return of the "Shekinah" which was imminent but had not happened yet when Zechariah wrote this in the second year of Darius. In what follows he foretells the, future but imminent, long period of continuity of the restored "Shekinah" called "that day," meaning that the period of time beginning with the restoration of the "Shekinah" would extend to the call of the Gentiles.

(Zec. 2:11) And many nations shall be joined to the LORD in that day, and shall be my people; and I will dwell ["shakan"] in the midst of you, and you shall know that the LORD of hosts has sent me to you.

This verse also introduces references to a dual "Shekinah" return and presence. One is to take place at the completion of the Temple and the other to extend to the presence of the one who will actually be the "Shekinah, whom YHWH will have sent to call the Gentiles.

See also notes on Zecariah 2:8-11.

The Return of the "Shekinah" to the Restored Temple

From the time that Zechariah began to prophesy in the second year of Darius it would be approximately four years before the Temple would be finished and dedicated. The building itself would be partially finished and complete enough after two years of committed rebuilding that it would be called, in chapter seven, "the house of God." It is in chapter eight that God speaks and says that He has returned the "Shekinah." There is no record of the actual event. Whether it was associated with physical phenomena is not told. The only physical description is in the vision of Ezekiel which was not a material event. Nonetheless the "Shekinah" and the real presence of the omniscient God returned to the rededicated Temple on time, either at the dedication or in anticipation as noted in Zec. 8:3.

"Thus says the Lord; I am returned to Zion, and will dwell ["shakan"] in the midst of Jerusalem; and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain."

(See notes in the text on these verses where the tenses of the verbs are discussed. The reason for different translations of the tenses of the verbs in several different versions which say that the "Shekinah" has returned or shall return is discussed there)

Before the dedication of the Temple Darius the Persian, a non-Jewish believer, sent letters, to the neighboring Syrians in response to their attempts to stop the rebuilding then progressing under Zerubbabel, in which he spoke of the "Shekinah" as present in Jerusalem.

(Ezr. 6:12) And the God that has caused his name to dwell [shakan] there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.

Here Darius attributes to God his decision to dwell or "shakan," as being completed. Thus the return of his "Shekinah" presence in Jerusalem is considered as a fact. This is before the dedication of the completed Temple and was before or would nearly coincide with the time of Zec. 7:1 and Zec. 8:3.

A generation later a new Persian king would send Ezra and mention the "Shekinah."

(Ezr. 7:15) And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation [Heb. mishkan] is in Jerusalem.

This last comment is made by Artaxerxes Longimanus who commissioned Ezra and who says the habitation ["Shekinah"] of God is in Jerusalem. These sources are quoted by Porten, an active Jewish writer currently living in Jerusalem. His position seems to favor the return of the "skekinah" before the actual dedication.

The Golden Age to come, which Zechariah said was to follow the return of the "Shekinah," describes the city and surrounding areas being at peace in an age where people can grow old in a secure environment. To those who lived in Jerusalem, in the hearing of Zechariah, that would indeed be a marvel, so great was the continuing desolation of the place. This continuing desolation, after the return but before the rebuilding, was portrayed by Daniel:

(Dan. 9:12) And he has confirmed his words, which he spoke against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven has not been done as has been done upon Jerusalem.

But of the conditions which will follow the return of the "Shekinah" Zechariah says:

(Zec. 8:4) Thus says the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. (Zec 8:5) And the streets of the city shall be full of boys and girls playing in its streets. (Zec 8:6) Thus says the Lord of hosts, If it be marvelous in the eyes of the remnant of this people in these days, should it [not] also be marvelous in my eyes? says the Lord of hosts.

The Golden Age is described in the chapter on the "Silent Years" in this book and in the verse by verse exposition of the text. Zechariah tells in his prophecy that there will be times of trouble in the distant future after the "Golden Age" and speaks of the presence of God who would then stand on Mt. Olive. We know that that one who stood on Mt. Olive is the embodiment of the mystery of the Godhead. "In him all the fullness of the Godhead dwells bodily."

Jesus of Nazareth, himself the embodiment of God, the manifestation of the Almighty, lived in Israel while the "Shekinah" indwelt the Temple! He prophesied the departure of the "Shekinah" which would make the Temple desolate:

(Mt. 23:37) "O Jerusalem, Jerusalem, you who kill the prophets, and stone them which are sent to you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! (Mt. 23:38) Behold, your house is left to you desolate."

When he died on the cross and his spirit left the body there were accompanying earthquakes, darkness, and that slippage between time and eternity that one would expect at such extraordinary, inexplicable moments when the finite and infinite meet. The dead bodies of many arose and walked in the city as a result of his resurrection from the dead! But when he died, at that very moment:

(Mt. 27:51) "the veil of the Temple was torn in two from the top to the bottom; and the earth quaked, and the rocks rent."

That the veil of the Temple was rent in two indicates the departure of the "Shekinah" from the then desolate Temple. The Temple became desolate with the departure of the "Shekinah," not at the time of its destruction. It was made desolate by the departure of the presence of God. Daniel, when prophesying of the destruction of the city and the Temple, says that the destruction would be poured out on that which had already been made desolate. Dan. 9:26,27.

From thenceforth the Temple would be manifested in two ways. Not in buildings but in the hearts of spiritual Israel, the exiled ones called from among the Gentiles to bring their treasures to Jerusalem. The assembled body of believers also has the indwelling presence of which the "Shekinah" was a representation in type. This same presence is in each obedient believer. These dual aspects of the "Shekinah" were seen by Zechariah who completes the Old Testament references to the "Shekinah" events.

GOD'S GLORY LEFT THE TEMPLE

Rev. Michael F Blume

And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 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.

Ezek 10:2-4

After reading the above event, the text continues to read about a cherub who was commanded to remove a coal of fire from between the cherubims on the chariot. Then we read of the cherub doing so, followed by the next information.

Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.

Ezek 10:18-19

After this we read about the words of rebuke regarding men who devise mischief in the City, followed by:

Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.

Ezek 11:22-23

A similar picture is seen in the 43rd chapter.

Afterward he brought me to the gate, even the gate that looketh toward the east: And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. And I heard him speaking unto me out of the house; and the man stood by me. And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.

Ezek 43:1-7

And finally, the 44th chapter of Ezekiel:

Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.

Ezek 44:1-3

EASTERN GATE, GOD'S GLORY AND SIN

In this study we will see how that all these references to the glory of God entering and exiting through the Eastern Gate shed forth much insight into the overall plan of God which involves mankind. That glory which entered into, and left out through, the eastern gate was seen in the first part of Ezekiel on a chariot which had four cherubims at each of the four corners of the chariot. In the course of reading Ezekiel, we see a picture of the glory lifted from the chariot after which it entered the temple through its east gate, and returned to the chariot after leaving the temple.

The eastern gate, to say the least, definitely plays an important role in this writing of Ezekiel. Also, in two separate instances, the cherubim actually stood at the eastern gate threshold.

Ezek 10:2-3

Ezek 10:18-19

These creatures called cherubims were first mentioned in the Garden of Eden after Adam's expulsion from paradise.

So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Gen 3:24

In Genesis, as in Ezekiel, we read of an EAST GATE, as it were, where the cherubim stood, just as they stood at the east gate of the temple when God's glory left the temple. From this correlation of pictures we can begin to see a message from the Lord regarding man and salvation. To fully understand the picture, we must realize that salvation is required by man due to the great transgression of Adam and Eve when they disobeyed God in the Garden. For this reason they were cast out of the Garden, and were exiled to live outside of paradise where the tree of eternal life stood. All Adam's children were born outside the Garden and were not allowed to enter there again, either. Since Adam sinned, and his children did not, many would think that the children should not be punished for their father's sake. However, we see that God did indeed bar them, too, from entering the Garden.

And we later read that Cain slew his brother Abel in jealousy after Abel's offering was accepted when Cain's was not. Why did Cain have that kind of hatred within him? Why did he sin? Where did such a nature come from? Adam did not portray any traits of self-centredness until after he ate of the forbidden fruit, when confronted by God. The answer to this involves the same reason Cain and Abel could not enter the Garden. They must have been born in sin.

The only explanation for the barring out of Cain and Abel, and the reason for Cain's sinful jealousy and murder, is that Adam's children were born with sin in their flesh which they inherited from their father, and which, as Paul points out, is also within all of us. We are born in a state of being banned from the Garden due to sin within the flesh of each of us.

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

Rom 5:12

For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Rom 5:19

MAN, THE GLORY OF GOD

Now, the element of the scenario that really makes the picture exciting is to notice that, just as God's glory left the Temple of Ezekiel's vision through the eastern gate, man left the Garden through the east gate. And man is referred to as the image and the glory of God!!

For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

1 Cor 11:7

Paul said that man is the image and GLORY OF GOD. In other words, the GLORY OF GOD left the temple/Garden through the east gate, as Cherubim stood at the threshold of the gate, when Adam left the Garden. This was exactly the manner in which God's glory left the east gate of the temple when Cherubim stood there, too!

(Notice the idea of COVERING in 1 Cor. 11 when we read about man and woman and the glory of God, and think about how the CHERUBIMS were covering creatures, or KEEPING creatures, denoting guardianship and vigils of protection. See Ezekiel 28:16 and Genesis 3:24. Please refer to my study _Covering Cherubs of the Covenant_.)

When man left the Garden, we see a picture of God's glory leaving the Garden. And since the garden had a single entrance in the east, and God's glory left Ezekiel's temple through the east, we see another parallel thought. And, in noticing this, we also realize that God's glory must return to the Garden by way of having mankind return there in order to reinstate the perfect will of God for man.

GLORY LEFT SHILOH

The picture of God's glory leaving the Garden is again repeated in another story of the Bible, giving us indication that the message He is trying to get across to us about this issue is a very vital one indeed. He repeated the picture! After all, what could be more important than seeing man return to that place in which God first intended man to dwell in?

And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.

Josh 18:1

After entering Canaan, the people set up the tabernacle of God in Shiloh. In that tabernacle would sit the ark of the covenant, where GOD'S GLORY dwelt as first commanded in Exodus.

And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

Exo 25:21-22

God spoke to His people from between the Cherubim on this ark.

The tabernacle abode at Shiloh for over a century! In Samuel's time, the tabernacle was still there. Generations later, two priests ministered to the Lord in Shiloh, Hophni and Phinehas, the son of the high priest there, Eli.

>And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.

1 Sam 1:3

These two sons were lewd fellows and sinned in adultery with women who approached the tabernacle. God revealed this to Samuel, who was brought there to serve the priests in the tabernacle as a young boy. Samuel first began hearing God's voice while at Shiloh.

And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.

1 Sam 3:21

In the passing of time the day arrived when the Israelites battled the Philistines, and the two priests were sent to fetch the ark to the battle that they might not lose the war that began to favour the Philistines, after probably having recalled the time the ark's march around Jericho brought down the city's walls.

And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.

1 Sam 4:3

However, Israel lost the battle that day and the Lord would not fight for them, seemingly due to the sin of the priests. The Philistines took the ark, Hophni and Phinehas were killed, and their father Eli died when he heard the ark was taken from Israel. Phinehas' wife was pregnant at the time and near to giving birth to her baby when she heard that the ark was taken and her husband and Eli were killed.

And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast borne a son. But she answered not, neither did she regard it. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken.

1 Sam 4:19-22

THE GLORY IS DEPARTED. Just as the glory left the Garden and the temple of Ezekiel, it left Shiloh that day due to the people's sin.

Jeremiah made mention of this event and commented, under inspiration of God, about the sin of Israel there.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

Jer 7:12

Much later, in David's time as king, the ark was returned to Jerusalem from the Philistines. Israel accepted the presence of God and David erected a temporal tabernacle for it. Later, when the temple was built in Solomon's time, the ark was transported into this new structure as God's glory filled the temple.

In time, though, Israel's sin brought God's wrath down upon them again in the form of the Babylonian captivity. The temple was smashed and the Ark was never seen since. God's glory had departed once again!

JESUS CHRIST: SHILOH, THE IMAGE, THE GLORY OF GOD AND THE LAST ADAM

Interestingly enough, a prophecy of Christ's coming was given in Genesis, and it mentioned a note about SHILOH.

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Gen 49:10

Jesus was referred to as SHILOH, the same name that was given to the first location in which the tabernacle was situated at Canaan! The word literally means "tranquil". (Could it refer to the peace in the paradise that was in the garden, of which Shiloh's tabernacle was a figure?) Over a century the Ark remained in Shiloh until the sons of Eli removed it and lost it to the Philistines, as the Garden lost man, God's glory, due to man's sin.

The thought of Jesus being SHILOH, where the glory of God was meant to dwell, is coupled with the thought of Jesus being the LAST MAN ADAM. Adam, remember, left the Garden as God's glory. And the ark left Shiloh, too. So, when we see Jesus regarded as both SHILOH and the LAST MAN ADAM we see a correlation to this great overall message!

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

1 Cor 15:45

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

Rom 5:14

Adam was the figure of Jesus, Who would later come long after Adam's time. Another connecting thought that seems to put the picture in even clearer view is the idea that John and Paul called Jesus the "glory" of God.

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

John 2:11

When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. John 11:4

To God only wise, be glory through Jesus Christ for ever. Amen. Rom 16:27

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

2 Cor 4:6

And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Phil 2:11

Jesus Christ is the glory of God. He is the IMAGE of God and the GLORY of God.

Who is the image of the invisible God, the firstborn of every creature:

Col 1:15

He is the LAST ADAM. Since Adam failed, God, Himself, became a man, and actually entered into the temple!

And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. And many spread their garments in the way: and others cut down branches off the trees, and strowed them in the way. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

Mark 11:7-11

We read that in the temple, Jesus cast out the moneychangers and upset their tables. He cried that God's house was not to be a den of thieves, but rather a house of prayer! The religious leaders rejected Jesus as He rode into Jerusalem, and would not recognize Him as the glory of God.

Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

Luke 19:38

And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. And he went into the temple, and began to cast out them that sold therein, and them that bought; Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.

Luke 19:41-46

They rejected the return of God's glory! And He prophesied that the temple would be destroyed without leaving one stone left upon another. It was like the Babylonian captivity all over again! 40 years later, Rome came and besieged the City and destroyed the temple, just as Jesus had predicted. And all this because they rejected the glory of God!

THE DOOR WAS SHUT

Ezek 44:1-3

In one of the visions regarding the glory and the east gate, as seen above, the east gate was to be shut and only opened for the prince, who could come in and eat bread before God.

This is very similar to the picture of the Garden when the east gate was closed up by the presence of cherubim and a flaming sword. Adam could not enter the garden, due to his sin, and eat of the tree of life and live forever. According to Ezekiel, only the prince could enter.

This fully agrees with the truth about Jesus Christ. He did not sin, and could therefore, enter any holiest domain He wished to enter. He alone could enter such a domain, but He came that we, also, might return there! God's glory is meant to be in the temple/Garden! Jesus came to open the way!

THE EAST GATE OPENED ONCE AGAIN

Jesus died on the cross and a marvelous thing happened!

Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Mat 27:50 -53

His death caused the veil to rip wide open in the temple! The doorway that had been blockaded by the cherubim and flaming sword, was now opened. Recall that the veil had images of cherubim sewn into it (2 Chr 3:14 And he made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon.)! This was identical to the picture seen of cherubim standing at the east threshold of the temple when the glory of God left the structure.

What did this mean? Surely it had to something to do with Christ's death being reason for the glory of God to enter the temple again by way of the newly opened eastern gate! The veil blocked the single way into the Holiest of holies, and that entry faced east! Man, God's glory, was outside the garden - outside the temple - where he belonged. And Jesus did something about it!

You see, as the ark of the covenant, where God's glory dwelt, opened the barrier of the Jordan river that Israel might pass westward into Canaan (Josh 3:15-16), Jesus opened up the veil that man might enter the temple again!

THE TRUE TEMPLE OF GOD

However, God does not truly dwell in temples made by hands. Man would not enter the actual temple of Herod in Jerusalem. Even Solomon knew God dwells not in temples made by man when he built the temple. But God's name was to be represented by the temple, and He chose Jerusalem to bear His name, or in other words, to be the locale of the temple. We must observe the picture of the temple in Jerusalem to understand the work of the cross and what it accomplished.

Jesus Christ seemed to portray a dual role in the scene. He was indeed Adam's counterpart for the new creation, but He was also called SHILOH. Shiloh was the place where the tabernacle stood in Canaan. Canaan may be referred to as counterpart to Eden, while SHILOH was the Garden that stood eastward within Eden. Mankind is reconciled to God by, as it were, entering the Body of Christ, for that is where God dwelt.

The grammar of the following passage reveals that God was inside Christ, desirous of having man be reconciled to Himself in that "location".

For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

Col 1:19-22

It was a picture of man returning to SHILOH, as God's glory, and once again entering the holiest of holies. And this picture, in turn figures the return of man into Eden and the Garden in Eden.

JESUS actually interprets into English as "Jehovah our salvation". God became manifest in flesh and that flesh, therefore, was like a tabernacle! In fact, a reference to the tabernacle of God in revelation 21 seems to refer to the BODY in which God was manifested.

And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

Rev 21:3

Hence, Jesus is the Adam that head sup the new creation, and also the tabernacle into which man, God's glory, must return. And that is the reason we read so much of the phrase "in Christ" throughout the New Testament. God's name, itself, was give to that Son of God, that human man in which God was manifested.

And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

1 Ki 11:36

Israel later defiled the temple, which actually meant they defiled God's "name".

But they set their abominations in the house, which is called by my name, to defile it.

Jer 32:34

And, going back to Ezekiel, God showed His glory leaving the temple and spoke about how Israel had defiled HIS NAME.

In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger.

Ezek 43:8

These passages prove that the TEMPLE represented God's NAME.

After the Gentiles received Spirit-filling in Acts 10, and we read of that event as follows:

And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter,

Acts 10:45-46

Later, Peter described the even as follows:

Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

Acts 15:14

The Gentiles became representative of God's name, precisely what the temple represented!

God's people belong in the Garden - in the temple, but the temple is not a physical thing. God's People must be in Christ, the temple, there where they are truly representative of God's name. It is a place of SALVATION! When Jesus Christ died, and paid for our salvation with His blood, the way into the temple's holiest place was opened as the veil ripped in two. The veil represented His FLESH which served as our means into the Holiest, or HIS TABERNACLE entry.

Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Heb 10:19-20

And since He died for our salvation, to bring us reconciliation to God through His death (Col 1:19-21), and reconciliation with God is found WITHIN CHRIST, that experience of salvation in our lives is the entering back into the Garden. Adam left God's fellowship and, in effect, became an enemy of God. Through Christ's death on the cross, we became reconciled to Him, spiritually "through" Christ, and fit to enter the Garden!

Let us live righteously before God, and not allow ourselves to lose place in the Garden/Temple, as Adam did. And let us not sin and commit iniquity so as to cause God's glory, mankind, to leave this holiest place of all! What fellowship with God exists in the garden of our salvation! Let us remain IN CHRIST.

John wrote of our need of living a holy life in order to fellowship with God.

That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.

1 John 1:3-10

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1 John 2:1

The Abiding Presence of God

By blueflaimer

The Abiding Presence of God

The Abiding Presence of God