https://www.preceptaustin.org/overview_glory_of_the_lord
The Olivet Discourse
is the name given to the orderly and
extended teaching given by
Jesus Christ
on the
Mount of Olives
His subject is the end times.
This discourse is recorded in Matthew 24:1 – 25:46.
Parallel passages are found in Mark 13:1-37 and Luke 21:5-36.
The record in Matthew is the most extensive,
so reference here will be to Matthew’s Gospel.
It is important to recognize that Jesus’ teaching in this discourse
is in reference to Israel and not the Church.
Christ was speaking of God’s
future program for Israel
Other passages to consider when studying
the Olivet Discourse
are Daniel 9:24-27 and Revelation 6:1–19:21,
which refer to the future seven-year period
called the tribulation.
God’s program for the Church concludes with the rapture,
which is not taught in the Olivet Discourse.
The rapture of the Church is found in John 14:1-4; 1 Corinthians 15:51-52;
and 1 Thessalonians 4:13-18.
In Matthew 23, Jesus had spoken to the Pharisees concerning judgment.
This can be seen in the "woe" statements in that chapter. In 24:1,
Jesus was leaving the temple when the disciples called His attention
to the magnificent buildings on the temple mount.
Jesus then tells the disciples that
“not one stone here will be left on another;
every one will be thrown down”
(verse 2).
This prophecy was literally fulfilled in A.D. 70
when the Romans destroyed Jerusalem.
The temple was burned.
The gold in the temple melted in the fire
and ran down into the cracks between the stones.
As people later searched for the gold,
they toppled every stone from its place.
This destruction of Jerusalem
was but a foreshadowing of what is yet to come.
Jesus’ prophecy of doom got the disciples curious, and probably more than a little concerned. When they were alone with Jesus on the Mount of Olives, they asked Him, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" (verse 3). What follows in Matthew 24–25 refers to the future, seven-year tribulation period and the second coming of Christ at the end of the tribulation. During that time, God will complete His chastisement and purification of Israel and judge the whole world (Daniel 9:24-27; Revelation 6–19).
Daniel 9:27 indicates that the tribulation will be divided into two equal parts. Jesus’ teaching in Matthew 24:4-8refers to the first half. The “birth pangs” (verse 8) refer to the sufferings that Israel will experience during the first 3 1/2 years. The signs with reference to the end of the age are the coming of false messiahs (verse 5), the threat of wars and widespread conflict (verses 6-7), and various natural catastrophes (verse 7).
Revelation 6 is a parallel passage.
The apostle John writes of the seal judgments. Revelation 6:2
speaks of a rider on a white horse, which refers to a
false messiah called elsewhere the Antichrist and the Beast.
Revelation 6:4 says that peace is taken from the earth.
Revelation 6:6-8 speaks of famine and death.
Jesus said these things
are only
the “beginning of birth pangs”
(Matthew 24:8).
Worse is yet to come.
In Revelation 13, the second half of the
tribulation begins when the Beast,
or Antichrist,
sets up his rule for 42 months
(cf. Daniel 9:27; Matthew 24:15).
In the Olivet Discourse,
the second half of the
tribulation is described in Matthew 24:9-14.
Persecution of the Jews and death (verse 9) will be the
result of the Beast’s rise to power.
The Antichrist will also persecute anyone who
refuses to follow him (Revelation 13:1-18).
The salvation promised in Matthew 24:13 is deliverance
from the Beast’s persecution.
The one who endures
until
Christ returns will be saved from the Beast.
Jesus says that
“this gospel of the kingdom”
will be preached
worldwide before the end comes.
In other words, the good news (gospel)
will be available during the tribulation;
the message will be that
Christ will soon return in judgment to
set up His earthly kingdom
(Revelation 20:4-6).
This message will cause many people
to realize their sinful state
and receive the
Savior during the tribulation.
Matthew 24:15-26
gives further details concerning the tribulation.
Jesus refers to
an “abomination” and desolation of a
future temple
in Matthew 24:15-22; this is more clearly spoken of in Luke 21:20-24.
The Beast will take authority and set up an image of himself in the future temple (Daniel 9:27; 2 Thessalonians 2:1-4; Revelation 13:1-18). When this happens, Jesus says, head for the hills. Those in Jerusalem are advised to flee for their lives when they see that the Beast has taken his seat of authority (Matthew 24:16-20).
The Antichrist will rule from
Jerusalem for 42 months (3 1/2 years),
the latter half of the tribulation,
called the “great tribulation” in verse 21.
Jesus warns that the great tribulation will be the
worst time ever seen on earth (verse 21).
In fact, if those days were not cut short by the return of Christ,
no one would survive
(compare the bowl judgments in Revelation 16).
Jesus again gives a warning
of false prophets in the last days
(Matthew 24:23-28).
At the end of the tribulation, there will be astronomical upheaval
(verse 29),
and the nations of the world will see the Christ “coming on the clouds of the sky, with power and great glory” (verses 29-30). Those who were saved during the tribulation will be gathered out of the world by the angels
(verse 31).
Jesus emphasizes the facts that there will be signs leading up to the day of judgment (Matthew 24:32-34) and that His Word is sure (verse 35). Jesus says that no one knows the timing of these events and that those upon whom judgment is coming will be caught unawares (verses 36-44).
Jesus ends the Olivet Discourse with four parables.
The first one concerns a wicked servant whose master punishes him upon his return home (Matthew 24:45-51). The next, the Parable of the Ten Virgins, encourages readiness and watchfulness (25:1-13). The third parable, relating the story of three servants and their use (or misuse) of finances, teaches faithfulness in view of the fact that God’s servants must give an account of themselves one day (25:14-30). Jesus ends His discourse by telling the Parable of the Sheep and Goats, which pictures the dividing of the saved from the unsaved at the end of the tribulation before the commencement of Christ’s millennial reign (25:31-46).
Within days of the Olivet Discourse,
Jesus was betrayed into the hands of unbelievers and crucified for sinners. The Holy One of God will one day return in glory to judge the world, but first He had to provide the way of salvation for all who would trust in him
Zechariah 4:11-14
Zechariah again asks the angel about the meaning of
the two olive trees standing by the lampstand
and the two olive branches beside the golden pipes.
The angel reveals to him that
they are the two men God appoints to serve Him.
After the second message in which Zechariah learned that Zerubbabel and
the returning exiles of Judah would
complete the temple restoration
(vv. 8–10), the prophet resumed his conversation with the interpreting angel begun in verses 4 and 5. He asked a general question and said to the angel, What are these olive trees on the right of the lampstand and on its left? (vs 11).
Zechariah had asked the angel the meaning of these things in verse 4, and the angel had answered that God’s Spirit would remove obstacles preventing Zerubbabel from rebuilding the temple. But now Zechariah asks for additional information as to their meaning.
The Hebrew term for lampstand is “menôrah.” It derives from a verb that means “to flame.” In Exodus, the “menorah” gave light to the priests as they worked in the tabernacle (Exodus 25:31–40). It was to be lit in the evening and cleaned every morning (Exodus 27:21). It burned fresh olive oil.
In Zechariah’s vision, the lampstand consisted of a pedestal on which a large bowl rested. The prophet was curious.
He wanted to know what the olive trees symbolized. But before the angel could answer, Zechariah noticed two oil streams that flowed from the trees. For this reason, he answered a second time and said to the angel, What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves? (vs 12).
The interpreting angel answered Zechariah with another question:
Do you not know what these are? And Zechariah replied,
No, my lord (vs 13).
This is the same interaction recorded in Zechariah 4:5. The Hebrew term for lord is “ʾādôn.” It conveys the idea of someone in a position of authority.
The Bible often uses it to refer to a human master (Genesis 18:12; 24:12; 31:35).
The prophet Zechariah used the term to refer to the angel. He humbly confessed to the divine messenger that he did not know the meaning of the images.
Then, the interpreting angel said, These are the two anointed ones who are standing by the Lord of the whole earth (vs 14).
In the Hebrew text, the phrase two anointed ones is literally “two sons of oil.” In the Bible, the oil of anointing symbolizes the presence of the Spirit of God. It signals the presence and favor of God (Psalm 23:5; 89:20).
Things anointed with oil are set apart as holy unto the LORD
(Exodus 30:25).
Thus, the LORD commanded Moses
to create a special oil to “anoint Aaron and his sons,
and consecrate them,” that they
could “minister as priests” to Him
(Exodus 30:30).
Likewise in Zechariah, the
two anointed ones mean
the LORD had chosen
two men for a specific task.
He had set them apart for His service. Zechariah’s vision
likely has a double fulfillment.
On the one hand, these two men were the two leaders of Judah at that time: the high priest, Joshua, and the last member of the line of David, Zerubbabel
(Haggai 1:14; 2:2).
The LORD used these two men as
instruments to lead, equip, and encourage His covenant people
so that they could complete
the building project, despite the enemy’s resistance.
These two figures both presage Jesus, the Messiah.
Jesus was both a high priest,
according to the order of Melchizedek
(Hebrews 5:6)
as well as the
Son of David,
heir to the throne of David
(Matthew 1:1).
The book of Revelation also has a picture of
two olive trees,
similar to the two anointed ones.
The picture in the
book of Revelation represents the two witnesses:
“These are the two olive trees and
the two lampstands that
stand before the Lord of the earth.”
(Revelation 11:4)
These witnesses—whose identity is a matter of speculation--
will preach the good news during the Great Tribulation,
just as Jesus spoke the good news during
His ministry upon the earth.
Biblical Text
11 Then I said to him, “What are these two olive trees on the right of the lampstand and on its left?” 12 And I answered the second time and said to him, “What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” 13 So he answered me, saying, “Do you not know what these are?” And I said, “No, my lord.”14
Then he said, “These are the two anointed ones who are standing
by the Lord of the whole earth.”
Check out our other commentaries:
What Happened on the
Mount of Olives in the Bible?
A thousand years before Christ,
King David
was forced out of Jerusalem
and rejected as
King by his own son, Absalom.
He left Jerusalem, crossed the Kidron Valley (2 Samuel 15:23),
and made his way up the
Mount of Olives.
As David climbed the mountain,
He wept and mourned for himself and the betrayal he
experienced but also for His own sinfulness
(2 Samuel 15:30).
Years, later, the
Mount of Olives
was
central
to the
life of Christ.
Jesus taught on the Mount of Olives
and often
went there to pray.
He, like David,
was rejected in Jerusalem.
After the triumphal entry, He crossed the Kidron Valley and
climbed the
Mount of Olives the day before His betrayal and arrest.
He wept, prayed,
and mourned not over His own sinfulness but
over our sinfulness, as
He considered the cross before Him
(Luke 22).
Later, after the resurrection,
Jesus ascended into heaven from
the
Mount of Olives
(Acts 1:11).
5 Significant Things to Know
About
the Mount of Olives in the Bible
1. The Mount of Olives is a place
of fulfilled prophecies
The Mount of Olives
is significant because several
Messianic prophecies were fulfilled there.
The triumphal entry predicted in the Old Testament, took place there. Jesus rode into Jerusalem on the back of a donkey (Psalm 118:22, 25-26, Daniel 9:25, Zechariah 9:9, 16, and Matthew 21).
Jesus taught from the Mount of Olives,
“The Olivet Discourse”
prophesying
on
His second coming
(Matthew 24-25).
The betrayal and abandonment of Jesus
that was prophesied
in the Old Testament happened on the Mount of Olives
(Psalm 41:9, Zechariah 13:7, Matthew 26:31).
Jesus’s ascension also took place thereafter His resurrection
(Acts 1:9-12).
He ascended into heaven leaving the disciples with the
prophetic promise that He would return.
The fulfilled prophecies remind us that we can trust Scripture.
It is reliable.
The prophecies about the Messiah
all were fulfilled
and similarly, the prophecies about
His second coming will be fulfilled.
2. The Mount of Olives is a place of prayer
After the last supper, Scripture tells us that, “Jesus went out as usual to the Mount of Olives” (Luke 22:29). The phrase, “As usual” shows us that the Mount of Olives was a place Jesus often went to pray. It was a place where Jesus poured out His heart to God the Father.
This is a beautiful reminder that in your life and mine we need sacred spaces where we go often to pray. If Jesus had special places where He went to pray and commune with the Father, it makes sense that you and I need these places in our lives as well.
3. The Mount of Olives is a place of hope
Both Jews and Christians alike view the Mount of Olives as a sacred place of hope. The Jewish people believe that the Messiah will come to Israel on the Mount of Olives. As believers, when we look to the Mount of Olives, we are reminded of the hope we have in Christ. The Messiah has come. He is the source of our redemption. However, we also have the hope of His second coming when He will right every wrong. Jesus gave the promise to His disciples as He ascended into heaven that He would return. The Prophet Zechariah prophesied that Jesus would return there on the Mount of Olives (Zechariah 14:4).
The Mount of Olives provides the reminder that just as the olive was pressed for oil to anoint kings, our King was pressed so that He would one day rule as everlasting King.
4. The Mount of Olives is a place of redemption.
Jesus suffered not only on the cross but also in the garden of Gethsemane. As He wrestled with what lay ahead, the price for our sin was huge (Luke 22:39-45). It was a prayer of great suffering and yet, as we look to what was accomplished by Christ’s obedience, we see the glory of redemption unfold. The beauty of the forgiveness of our sins.
The Mount of Olives reminds us that Christ has paid the price for our redemption. When we feel hurt or betrayed, we can look to the Mount of Olives and remember, that Jesus was hurt and betrayed as well. God the Father redeemed His suffering, and He will redeem ours as well.
5. The Mount of Olives is a place of victory.
Just as Jesus rose from the dead and ultimately ascended into heaven, the prophet Zechariah reminds us that, one day, Christ’s “feet will stand on the Mount of Olives, east of Jerusalem, and the mount of Lives will be split in two from east to west, forming a great valley” (Zechariah 14:4), and that one day “the LORD will be king over all the earth” (Zechariah 14:9). Our king, Jesus has won the victory. He is a triumphant King who will return just as He said and rule over all of heaven and earth.
The Mount of Olives reminds us that just as our Messiah came as the Old Testament prophets predicted, so he will come again to rule in righteousness and justice.
As you and I consider the Mount of Olives – all it symbolizes in Scripture and all the events that took place there – it is a good reminder that you and I need sacred places in our lives. We need places where we remember how God has fulfilled His promises to us, special places where we go regularly to pray and meet with God, places of hope where we are reminded to trust God with our futures, places of redemption where we remember how God has redeemed even the evil in our lives and turned it for good and places of victory where we remember, Christ is victorious!
He has overcome the evil one and He will reign eternally.
THE STEPWISE DEPARTURE
OF
THE GLORY OF THE LORD
FROM
"SOLOMON'S"
TEMPLE
IN JERUSALEM
Ezekiel's description of the progressive departure of the Glory in Ezekiel 8-11 (See notes beginning on Ezekiel 8) is recorded 14 months after Ezekiel is called to be God's prophet to the Exiles in Babylon, he is carried in vision to Jerusalem where we can trace the step-by-step departure of the Glory of the LORD.
STEP 1
In Ezekiel 8:3, 4-note the prophet records that the Spirit…
brought me in the visions of God to Jerusalem, to the entrance of the north gate of the inner court, where the seat of the idol of jealousy, which provokes to jealousy, was located. And behold, the glory of the God of Israel was there, like the appearance which I saw in the plain.
Ezekiel 8 describes a series of four "abominations" involving God's Holy Temple, but as described in Ezek 8:4the Glory of the LORD is still present, presumably in the Holy of holies although that is not specifically stated.
STEP 2
Ezekiel 9:3-note records that
Then the glory of the God of Israel went up from the cherub on which it had been, to the threshold of the temple. And He called to the man clothed in linen at whose loins was the writing case."
There is an almost identical description in Ezekiel 10:4-note which records
Then the glory of the LORD went up from the cherub to the threshold of the temple, and the temple was filled with the cloud, and the court was filled with the brightness of the glory of the LORD."
STEP 3
Ezekiel 10:18, 19-note records that
then the glory of the LORD departed from the threshold of the temple and stood over the cherubim. When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the LORD'S house. And the glory of the God of Israel hovered over them.
STEP 4
After addressing Ezekiel's fear's that all the remnant would be brought to a complete end with the prophetic promises of future restoration physically and spiritually Ezekiel 11:22, 23-note records that
Then the cherubim lifted up their wings with the wheels beside them, and the glory of the God of Israel hovered over them. And the glory of the LORD went up from the midst of the city, and stood over the mountain which is east of the city.
The Scripture then falls silent but the clear implication is that the glory of the LORD has departed from His dwelling place among man.
THE GLORY OF THE LORD
PAST, PRESENT AND FUTURE
:
Glory is the Hebrew word kabod (03519) which means to be heavy or weighty and by figurative extension describes that which is "weighty" or important. The Septuagint translates kabod with the Greek word doxa, which in simple terms means that which gives a proper opinion of some one or some thing. And so God's glory gives us a proper opinion of Who He is, providing a glimpse into His beauty, brilliance, effulgence, and radiance.
David writes that "the heavens are telling of the glory (Hebrew = kabod, Greek = doxa) of God… (Psalms 19:1-note)
Thus all of creation resounds with testimony to the Creator, giving a proper opinion of Him. Paul echoes the truth that
since the creation of the world His invisible attributes, His eternal power and divine nature (all of which speak of God's glory for each of these characteristics gives a proper opinion of God), have been clearly seen, being understood through what has been made, so that they are without excuse. (Ro 1:20-note)
It follows then that the glory of the LORD has always existed. These notes will not address so much that aspect of God's glory (seen in creation, etc) but will overview the specific manifestations of His glory throughout history, past, present and future.
Here is the supreme irony: Here is the supreme irony
AND THE-SUPREME TRAGEDY
FOR "HE CAME TO HIS OWN AND THOSE
WHO WERE HIS OWN DID NOT RECEIVE HIM
In 586 BC, Ezekiel
saw the glory of God leave the temple,
leave the holy city,
and ascend to Bethany on the Mount of Olives.
AT the triumphal entry, the One Whom the Scriptures define as the brightness of God’s glory (Heb. 1:3+)
descended from Bethany and the Mount of Olives,
entered the
East Gate of the Holy City, and went to the temple.
Do you see it? In 586 BC the glory of God left the temple,
but when Jesus came, the glory of God came back.
Yet no one understood that the King of glory
(Psalm 24:7-10+)
was in their midst, about to meet the destiny to which
He was called and for which He was born.
THE SHEKINAH
THE GLORY CLOUD OF THE LORD
Related Resources:
In order to help understand the
specific manifestations of God's glory it is important
to understand the
frequently used term, Shekinah.
Shekinah
is a transliteration of a Hebrew word meaning
“the one who dwells” or “that which dwells”.
This specific word is not used in Scripture but the
root word shakan (to dwell) and the
related word mishkan (word study)
(tabernacle) are both frequently
used and both are associated with
the
presence of God (and His glory)
dwelling with man
The meaning of the word Shekinah
(the One Who dwells) reminds us that we did not seek to dwell with God but He with us and this truth should evoke continual thanksgiving in those who have been brought into covenant with Him under the shelter of His wings. And so in Exodus, we see that it was God Who first expressed His desire to dwell among men, instructing Moses to tell the people to
construct a sanctuary for Me, that I may dwell (shakan)
among them. According to all that I am going to show you,
as the pattern of the tabernacle (mishkan from shakan)
and the pattern of all its furniture, just so you shall construct it."
(Ex 25:8; 25:9)
Arnold Fruchtenbaum defines Shechinah Glory as…
the visible manifestation of the presence of God.
It is the majestic presence or manifestation of God
in which He
descended 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 the Scriptures for the Shechinah Glory is: the glory of the Lord. The Hebrew form is Kvod Adonai (word study), which means “the glory of the Lord,” and describes what the Shechinah Glory is. The Greek title, Doxa Kurion (kurios), is also translated as “the glory of the Lord.” Doxa (word study) 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 for Shechinah, from the root shachan, means “to dwell.” The Greek word skeinei (see study of related words - skenos and skenoma) means “to tabernacle,” and is derived from the Hebrew Shechinah.
Here is a quote from an older interesting source - I have traced every allusion in Scripture to this cloud or pillar of fire…
(The Shechinah in "Sabbath Morning Readings in the Old Testament")
In his excellent work Footsteps of Messiah Fruchtenbaum writes that…
the Shechinah Glory is the visible manifestation of the presence of God. 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.
(The Footsteps of the Messiah- A Study of the Sequence of Prophetic Events)
Shekinah originally was used in the Jewish Targums (Aramaic translation of Hebrew Bible) and rabbinic literature whenever the Hebrew text would mention the presence of God in a way that implied certain human limitations. The Targum Onkelos for example paraphrases Ex 25:8 as
And they shall make before me a sanctuary and I shall cause my Shekinah to dwell among them.
In summary, the term Shekinah as commonly used describes the visible manifestation of God's presence and glory usually in the form of a cloud as discussed below under Past Glory.
The picture of the Shekinah cloud of glory dwelling on the Temple has a parallel "fulfillment" in the New Testament (obviously written by Jews familiar with the Shekinah in the Old Testament) where John writes that
the Word became flesh, and dwelt (tabernacled) among us, and we beheld His glory, glory as of the Only begotten from the Father, full of grace and truth. (John 1:14-note) (Spurgeon's sermon on -- John 1:14 The Glory Of Christ - Beheld)
Spurgeon Commenting on John 1:14 observes believers have something (Someone) far better than the Shekinah Glory Cloud of Israel in the Old Testament: In and around the tent (The OT Tabernacle) wherein the Lord dwelt in the center of the camp there was a manifestation of the presence of God.
This was the glory of that house:
but how scanty was the revelation!
A bright light which I have already mentioned, the Shekinah, is said to have shone over the Mercy-Seat; but the high priest only could see it, and he only saw it once in the year when he entered with blood within the veil. Outside, above the holy place, there was the manifest glory of the pillar of cloud by day, and of fire by night. This sufficed to bear witness that God was there; but still, cloud and fire are but physical appearances, and cannot convey a true appearance of God, who is a spirit. God cannot be perceived by the senses; and yet the fiery, cloudy pillar could appeal to the eyes only. The excellence of the indwelling of God in Christ is this — that there is in Him a glory as of the only begotten of the Father, the moral and spiritual glory of Godhead.
This is to be seen, but not with the eyes — this is to be perceived, but not by the carnal senses: this is seen, and heard, and known, by spiritual men, whose mental perceptions are keener than those of sight and hearing. (cf Mt 16:17, Mt 11:25, 26, 27, Jn 6:44) In the Person of the Lord there is a glory which is seen by our faith (2Cor 5:7, 2Cor 4:18), which is discerned of our renewed spirits, and is made to operate upon our hearts.
The glory of God in the sanctuary was seen only by the priest of the house of Aaron; the glory of God in the face of Christ is seen by all believers, who are all priests unto God.
That glory the priest beheld but once in the year; but we steadily behold that glory at all times, and are transformed by the sight (2Cor 3:18). The glory of God in the face of Jesus Christ (2Cor 4:6) is not a thing of outward appearance, to be beheld with the eyes, like the pillar of cloud and fire; but there is an abiding, steady luster of holy, gracious, truthful character about our Lord Jesus Christ, which is best seen by those who by reason of sanctification are made fit to discern it.
Blessed are the pure in heart, for they shall see God (Mt 5:8); yea, they do see Him in Christ Jesus. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” (John 1:18) Many of us besides the apostles can say, “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14) We have not seen Jesus raise the dead; we have not seen Him cast out devils; we have not seen Him hush the winds and calm the waves; but we do see, with our mind’s eye, His spotless holiness, His boundless love, His superlative truth, His wondrous heavenliness; in a word, we have seen, and do see, His fullness of grace and truth; and we rejoice in the fact that the tabernacling of God among men in Christ Jesus is attended with a more real glory than the mere brilliance of light and the glow of flame.
The condescension of Christ’s love is to us more glorious than the pillar of cloud, and the zeal of our Lord’s self-sacrifice is more excellent than the pillar of fire. As we think of the divine mysteries which meet in the person of our Lord, we do not envy Israel the gracious manifestations vouchsafed her when “a cloud covered the tent of the congregation, and the glory of the Lord covered the tabernacle” (Ex 40:34); for we have all this and more in our incarnate God, Who is with us always, even to the end of the world. (The True Tabernacle and Its Glory of Grace and Peace)
Let the question be passed round among us --
Do I perceive his glory?
Have I seen something of the splendor of God in the humble man of Nazareth?
Have I learned to magnify him in my soul, and have I desired to glorify him in my life, as my God, my life, my love, my all in all, though once despised and rejected of men?
If so, beloved — if we can say this from our heart, we are favored indeed, and especially favored if we remember how many there are who have never obtained this grace. Not many great men after the flesh see any glory in Christ; (John 1:14 The Glory Of Christ - Beheld)
Christ is the Shekinah of God…
the radiance (apaugasma) of His glory (doxa) (Hebrews 1:3-note)
Paul adds that…
it was the Father's good pleasure for all the fulness to dwell in Christ (Col 1:19-note) and that in Christ
all the fulness of Deity dwells in bodily form (in Christ) (Col 2:9-note)
Paul writes that Christ is "the Lord of glory" (1Cor 2:8). This same Shekinah glory now rests (dwells) upon all those who are in Christ. Thus Paul records that God made
known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory (Ro 9:23-note)
He prays for the Ephesian saints that
the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of
His inheritance in the saints" (Ep 1:18-note)
Paul reminds the Colossian saints that
God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ ("dwelling") in you, the hope of glory. (Col 1:27-note)
Comment: Ponder (meditate on) this truly awesome thought for a moment - the Shekinah Glory of God in us as Christ followers! How can we comprehend such mystery and majesty? And yet it is our privilege to show forth the Shekinah glory for all the world to see! How?
Answer: Our "good (God) works" (Mt 5:16-note, Phil 2:14,15-note, cf 2Cor 2:14-17, 2Cor 5:20), works initiated and wrought by the Holy Spirit in the abiding (Jn 15:5), surrendered, yielded, filled (Eph 5:18-note), empowered saint,
the saint who is making the moment by moment choice to walk by the Spirit
(Gal 5:16-note)! (cp 2Cor 3:5,6-note)
The presence of the Holy Spirit is also a representation of the Shekinah as when the Spirit descended and remained on Jesus (Jn 1:33) and at Pentecost the Spirit came down and rested on the 120 disciples appearing
to them tongues as of fire distributing themselves, and they rested on each one of them” (Acts 2:3)
William Barclay adds an interesting note regarding Shekinah writing that
There are two words totally different in meaning but similar in sound which in early Christian thought became closely connected. Skēnē is one; and the Hebrew shechinah, the glory of God, is the other. SKĒNĒ—SHECHINAH—the connection in sound brought it about that men could not hear the one without thinking of the other. As a result, to say that the skēnē of God is to be with men immediately brought the thought that the shechinah of God is to be with men. In the ancient times the shechinah took the form of a luminous cloud which came and went.
(Revelation 21 Commentary - William Barclay's Daily Study Bible)
OLD TESTAMENT MANIFESTATIONS OF
THE SHEKINAH GLORY:
A PROPOSED CHRONOLOGY
Genesis 3 - This instance is a possible manifestation of the Shekinah glory and would be the first recorded instance in Scripture…
Therefore the LORD God sent him (Adam) out from the garden of Eden, to cultivate the ground from which he was taken. 24 So He drove the man out; and at the east of the garden of Eden He stationed (Hebrew = shakan = the word related to Shekinah) the cherubim, and the flaming sword which turned every direction, to guard the way to the tree of life. (Ge 3:23-24)
Comment: The definite article "the" is present before "flaming sword" which makes this a very specific entity - the flame of the sword. It is possible that this is the first manifestation of the Shekinah glory of the Lord. It is also worth noting that Cherubim are elsewhere associated with the appearance of the Shekinah Glory (see below).
Genesis 15 - The Abrahamic Covenant (See Abrahamic versus Mosaic)
And it came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates (Ge 15:17, 18)
Comment: This example of the glory of God is another possible manifestation of the Shekinah Glory. It would certainly be fitting that the Shekinah Glory would be present at what amounts to Jehovah's "signing" of the unconditional Abrahamic Covenant.
ENTHRONED
ABOVE THE CHERUBIM
2Samuel 6:2 And David arose and went with all the people who were with him to Baale-judah, to bring up from there the ark of God which is called by the Name, the very name of the LORD of hosts Who is enthroned above the cherubim.
2Kings 19:15 And Hezekiah prayed before the LORD and said, "O LORD, the God of Israel, Who art enthroned above the cherubim, Thou art the God, Thou alone, of all the kingdoms of the earth. Thou hast made heaven and earth.
1Chronicles 13:6 And David and all Israel went up to Baalah, that is, to Kiriath-jearim, which belongs to Judah, to bring up from there the ark of God, the LORD Who is enthroned above the cherubim, where His name is called.
Ps 80:1 (For the choir director; set to El Shoshannim; Eduth. A Psalm of Asaph.) Oh, give ear, Shepherd of Israel, Thou who dost lead Joseph like a flock; Thou Who art enthroned above the cherubim, shine forth!
"Thou that dwellest between the cherubims, shine forth." The Lord's especial presence was revealed upon the mercyseat between the cherubim, and in all our pleadings we should come to the Lord by this way: only upon the mercyseat will God reveal His grace, and only there can we hope to commune with Him. Let us ever plead the Name of Jesus, Who is our true Mercyseat, to Whom we may come boldly, and through Whom we may look for a display of the glory of the Lord on our behalf. Our greatest dread is the withdrawal of the Lord's presence, and our brightest hope is the prospect of His return. In the darkest times of Israel, the light of her Shepherd's countenance is all she needs. (see Spurgeon's note)
Ps 99:1 The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake!
He sitteth between the cherubims. In grandeur of sublime glory, yet in nearness of mediatorial condescension, Jehovah revealed Himself above the mercy seat, whereon stood the likeness of those flaming ones who gaze upon his glory, and for ever cry, "Holy, Holy, Holy, Lord God of hosts." The Lord reigning on that throne of grace which is sprinkled with atoning blood, and veiled with the covering wings of mediatorial love, is above all other revelations wonderful, and fitted to excite emotion among all mankind, hence it is added,
Our friend Mr. Charles Stanford, in his delicious work, "Symbols of Christ," has beautifully brought out the connection between Mt 23:37 and Mt 23:38. The house was left desolate because Christ, who was set forth by the symbol of shelter, was rejected by them, and was not permitted to cover them with His wings. It was customary for the Jews to say of a proselyte, "He has taken refuge under the wings of the Shekinah." We now see that to take shelter under the wings of the Shekinah is to hide beneath the wings of Christ. Beneath that living shield which beats back the destroying stroke, and is broad enough to canopy a fugitive world, we take shelter, and there the promise is fulfilled, "He shall cover thee with his feathers, and under his wings shalt thou trust." (from Ps 91:4) (see Spurgeon's note)
Ps 132:8 Arise, O LORD, to Thy resting place;
Thou and the ark of Thy strength.
In essence we have here a prayer by the psalmist for Jehovah to descend in the Shekinah (the glory cloud) and dwell above the ark of the covenant.
Spurgeon comments : In these three verses we see the finders of the ark removing it to its appointed place, using a formula somewhat like to that used by Moses when he said, "Rise up, Lord", and again, "Return, O Lord, unto the many thousands of Israel." The ark had been long upon the move, and no fit place had been found for it in Canaan, but now devout men have prepared a temple, and they sing, Arise, O Lord, into thy rest; thou, and the ark of thy strength. They hoped that now the covenant symbol had found a permanent abode -- a rest, and they trusted that Jehovah would now abide with it for ever. Vain would it be for the ark to be settled if the Lord did not continue with it, and perpetually shine forth from between the cherubim. Unless the Lord shall rest with us there is no rest for us; unless the ark of his strength abide with us we are ourselves without strength. The ark of the covenant is here mentioned by a name which it well deserved; for in its captivity it smote its captors, and broke their gods, and when it was brought back it guarded its own honour by the death of those who dared to treat it with disrespect. The power of God was thus connected with the sacred chest. Reverently, therefore, did Solomon pray concerning it as he besought the living God to consecrate the temple by his presence. It is the Lord and the covenant, or rather say the covenant Jehovah whose presence we desire in our assemblies, and this presence is the strength of his people. Oh that the Lord would indeed abide in all the churches, and cause his power to be revealed in Zion.
Isa 37:16 "O LORD of hosts, the God of Israel, Who art enthroned above the cherubim, Thou art the God, Thou alone, of all the kingdoms of the earth. Thou hast made heaven and earth.
A devotional comment from F B Meyer on the Shekinah…
It should never be forgotten that nothing can afford to us protection and succor but vital union with Christ. We must hide in His secret place if we would abide under His shadow. We must dwell in the most holy place if we would be shadowed by the wings of the Shekinah. There must be nothing between us and God, if we are to walk together, and enjoy fellowship with the Father, and with His Son, Jesus Christ.
Dost thou know the hope of His calling to a life within the veil, with the veil behind thee, and the light of the Shekinah ever on thy face?
Harry Ironside…
An uncreated light, the Shekinah glory, shone above the mercy seat between the golden cherubim, whose wings were spread out over it. Into this sacred enclosure, where the presence of GOD was manifested, the ordinary priests were not permitted to enter; only the High Priest, and that just once a year. He went in carrying a golden basin filled with atoning blood, which he sprinkled upon the mercy seat and before it, where he himself took his stand. (Comments on the light but slightly different than above)
Commenting on Exodus 24:16 Robert Rayburn writes…
The verb the NIV translates “covered” is literally the verb שכן)) “dwelt.” The glory of the Lord dwelt upon the mountain. It will be used later in a technical sense of God’s Shekinah, the outward manifestation of his presence to men. From this we get the idea of the God “tabernacling” with men in John 1:14. “We have seen his glory,” John says, when the Word dwelt among men.
In 1Cor 10:1 Paul says "FOR (term of explanation which is explaining 1Cor 9:27) I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea
Guzik: The cloud of Shekinah glory overshadowed Israel throughout their journey from Egypt to the Promised Land. During the day, the cloud sheltered them from the brutal desert sun, and during the night, it burned as a pillar of fire. It was a constant, ready reminder of God’s glory and presence
(Exodus 13:21-22).
Acts 1:9 And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight.
Steven Cole comments:
Luke succinctly repeats the story of Jesus’ ascension, which he told at the end of his Gospel. The cloud that received Jesus out of their sight was probably the Shekinah glory of God.
(Doing Jesus' Work Acts 1:3-11)
"The Indwelling of the Spirit"
makes the believers body a temple for the indwelling of the Lord Jesus Christ, the Shekinah Glory
(Ro 8:9-11; 1 Cor. 3:16; 6:19-20; 2 Cor. 6:16).
The Holy Spirit indwells every believer
in order to provide a temple for the
indwelling of the Shekinah Glory,
the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature. The Holy Spirit’s purpose during the church is to indwell every believer in order to provide a temple for the indwelling of the Shekinah Glory, the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature and provides the believer the spiritual capacity to understand the Word of God since the Spirit serves as the believer’s true teacher and mentor in place of the absent Christ. (William Wenstrom)
2Cor 12:9-note And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell (episkenoo) in me.
Amplified Version: My grace (My favor and loving-kindness and mercy) is enough for you [sufficient against any danger and enables you to bear the trouble manfully]; for My strength and power are made perfect (fulfilled and completed) and show themselves most effective in [your] weakness. Therefore, I will all the more gladly glory in my weaknesses and infirmities, that the strength and power of Christ (the Messiah) may rest (yes, may pitch a tent over and dwell) upon me! (2Cor 12:9Amplified Version-see commentary)
Comment: The verb episkenoo means literally to pitch a tent upon and thus to descend and abide upon or rest upon. This is the only use of this verb in Scripture. The picture as portrayed in Wuest's paraphrase reminds us of the OT Shekinah Glory, depicting the presence of Jehovah upon the Mercy Seat in the Holy of holies. A T Robertson adds that episkenoo means: to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shekinah of the Lord was overshadowing him (cf. Lk 9:34), the power (dunamis) of the Lord Jesus." "May dwell in me" is picture similar to that which describes God descending from heaven and dwelling in the tabernacle among the people of Israel. And so here in 2Corinthians 12:9 Paul employs dramatic imagery teaching NT believers that the glorious Christ “pitches His tent” with His people in their weaknesses, not with the "rich and famous and powerful"! As Hughes says "Christ pitches his tent with the weak and the unknown, the suffering shut-in, the anonymous pastor and missionary, the godly, quiet servants in the home and the marketplace."
Wuest paraphrases Paul: And He has said to me, and His declaration still stands, My grace is enough for you, for power is moment by moment coming to its full energy and complete operation in the sphere of weakness. Therefore, most gladly will I the rather boast in my weaknesses in order that the power of the Christ [like the Shekinah Glory in the Holy of Holies of the Tent of Meeting] may take up its residence in me [working within me and giving me help].
Hodge commenting on most gladly writes that Paul is saying: most sweetly, with an acquiescence delightful to himself. His sufferings thus became the source of the purest and highest pleasure. I will rather boast about my weaknesses does not mean "I glory in the midst of infirmities", but on account of them. This rejoicing on account of his sufferings or those things which implied his weakness and dependence, was not a fanatical feeling, (but) it had a rational and sufficient basis, viz., that the power of Christ may rest upon me; i.e., dwell in me as in a tent, as the Shekinah dwelt in olden days on the tabernacle. To be made thus the dwelling place of the power of Christ, where He reveals His glory, was a rational ground of rejoicing in those infirmities which were the his present condition and the occasion for the manifestation of Christ's power. Most Christians are satisfied in trying to be resigned under suffering. They think it a great thing if they can bring themselves to submit to be the dwelling-place of Christ's power. To rejoice in their afflictions because thereby Christ is glorified, is more than they aspire to. Paul's experience was far above that standard.
The power of Christ is not only thus manifested in the weakness of His people, but in the means that He employs to achieve his purposes. Believers are in all cases utterly inadequate in themselves and the means disproportionate to the results to be obtained. This treasure is in clay jars so that the excellency of the power may be God’s. By the foolishness of preaching he saves those who believe. By twelve illiterate men the church was established and extended over the civilized world. By a few missionaries heathen lands are converted into Christian countries. So in all cases the power of Christ is perfected in weakness.
Peter writes to believers…
If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. (1Peter 4:14-note)
Adrian Rogers devotional thoughts…
When King Solomon dedicated that magnificent temple on Mount Moriah, it was among other things an object lesson, an illustration of every believer in the Lord Jesus Christ. For now, after Pentecost, at the moment of our salvation we become temples of the Holy Spirit. God through His Holy Spirit indwells us, just as His Spirit came and filled the holy of holies of Solomon’s temple with Shekinah glory when it was fully dedicated to Him: “And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD” (1Kings 8:10-11). Yet, some Christians appear not to be filled with the Holy Spirit. Glory does not fill their house. They have allowed the self-life and the cares of this world to move the Lord Jesus from that place of preeminence that is rightfully His. They are no longer Spirit-filled but are what the Bible calls “carnal” or fleshly. Therefore, we have this admonition of the Apostle Paul: “Be not drunk with wine, wherein is excess; but be filled with the Spirit” (Ephesians 5:18). (The Power of His Presence)
Additional Notes
on Shekinah…
From Nave's Topic…
SHEKINAH, the visible sign of God's presence on the ark of testimony in the Holy of holies, Ex 25:22; Lev 16:2; 2Sa 6:2; 2Ki 19:14, 15; Ps 80:1; Isa 37:16; Eze 9:3; 10:18; He 9:5.
SHEKINAH - she-ki'-na (shekhinah, "that which dwells," from the verb shakhen, or shakhan, "to dwell," "reside"): This word is not found in the Bible, but there are allusions to it in Is 60:2; Mt 17:5; Lk 2:9; Ro 9:4. It is first found in the Targums.
WE BEHELD HIS GLORY:
The glory of God—the Shekinah, the abiding presence—is the manifestation of God’s being and presence to mankind, sometimes in a visible form. In the Old Testament it was seen in the cloud and pillar of fire which led the Israelites through the trackless wilderness, Ex 13:21–22. Later, it filled the completed tabernacle, Ex. 40:34–35, and temple, 1Kgs. 8:10–11; 2Chr 7:1–3, and indicated with awesome magnificence God dwelling among His people.
The glory of God is the keynote of Ezekiel’s prophecy; it is mentioned twelve times in chapters 1–11 and again in chapter 43. Ezekiel, now a captive in exile, is transported by the Spirit of God to the temple in Jerusalem where he is shown the idolatrous practices taking place in the temple. There he witnesses the glory of God leaving the temple on account of the evil of the nation, which could be well described by the name Ichabod, given to one of Eli’s grandsons on the occasion of the capture of the ark of God by the Philistines, meaning ‘the glory is departed from Israel’, 1 Sam. 4:21. Ezekiel records that the glory of God would not return until the future millennial temple was built, Ezek. 43:2–5.
In the New Testament the glory of God is beheld again, not in an earthly temple, but in the person of the incarnate Son who tabernacled here among His people. John states, ‘We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth’, John. 1:14. He is the outshining of divine glory, Heb. 1:3. This was revealed in His person, His miracles, John 2:11, at His transfiguration, Matt. 17:1–8; Mark 9:2–8; Luke 9:28–36, in His death, John 7:39; 12:23–28; 13:31; 17:5, His resurrection and ascension, Luke 24:26; Acts 3:13; 7:55; Rom. 6:4. Paul wrote that the glory of God is seen in the face of Jesus Christ, 2 Cor. 4:6, and this glory is reflected by the church, which constitutes God’s temple on earth; cf. Eph. 2:21. Ezekiel witnessed the departure of the glory of God; how important it is for us to maintain holy lives of radiant testimony so that others may see His Glory reside in, and radiate out, from us.
THE GLORY OF GOD RETURNS -
The last nine chapters of Ezekiel portray the temple, the sacrificial worship, the land and the people of Israel in the millennium. Previously, in Chapter 11, the glory of God had departed from Solomon’s temple by way of the eastern gate, but in this closing section of the prophecy Ezekiel describes the return of the glory of God to consecrate the newly constructed millennial temple, Ezek. 43:1–5. The Shekinah glory returned by way of the eastern gate, the direction from which it previously had left; the glory of God thus ‘filled the house’ as it had done at the consecration of the completed tabernacle, Ex. 40:34–35, and Solomon’s temple, 1 Kgs. 8:10–11; 2Chr 5:13–14. Having returned, God spoke to Ezekiel from the house, ‘Son of man, the place of my throne and the place of the soles of my feet, where I shall dwell in the midst of the children of Israel for ever’, Ezek. 43:7. The implication is that the Shekinah glory would never depart again.
Between these two events, the glory of God dwelt among men in the person of the Word who became flesh, John 1:1, 14. The incarnate Word temporarily ‘pitched his tent on the desert sands of time’ and, says John, ‘we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, John 1:14. That glory was resident in the temple of His body, John 2:21. It was exhibited in His character and acts; His life and walk, His miracles, as turning water into wine, John 2:11, and the raising of Lazarus, John 11:4, 40, His transfiguration, 2 Pet. 1:17, His resurrection, Rom. 6:4, His ascension and exaltation, 1 Pet. 1:21, but pre-eminently in His cross work, the hour of His glory. As He anticipated the cross He said, ‘The hour is come that the Son of man should be glorified’, John 12:23.
Later Paul affirms that the glory of God is seen in the face of Jesus Christ, 2 Cor. 4:6, and as individuals put their faith in Him, they become the temple of the Living God, John 14:23. ‘Know ye not that your body is the temple: of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s’, 1 Cor. 6:19–20. And we pray, ‘Let the beauty of Jesus be seen in me!’ (Day by Day: Christ Foreshadowed: Glimpses in the Old Testament)
https://www.preceptaustin.org/overview_glory_of_the_lord
The Olivet Discourse
is the name given to the orderly and
extended teaching given by
Jesus Christ
on the
Mount of Olives
His subject is the end times.
This discourse is recorded in Matthew 24:1 – 25:46.
Parallel passages are found in Mark 13:1-37 and Luke 21:5-36.
The record in Matthew is the most extensive,
so reference here will be to Matthew’s Gospel.
It is important to recognize that Jesus’ teaching in this discourse
is in reference to Israel and not the Church.
Christ was speaking of God’s
future program for Israel
Other passages to consider when studying
the Olivet Discourse
are Daniel 9:24-27 and Revelation 6:1–19:21,
which refer to the future seven-year period
called the tribulation.
God’s program for the Church concludes with the rapture,
which is not taught in the Olivet Discourse.
The rapture of the Church is found in John 14:1-4; 1 Corinthians 15:51-52;
and 1 Thessalonians 4:13-18.
In Matthew 23, Jesus had spoken to the Pharisees concerning judgment.
This can be seen in the "woe" statements in that chapter. In 24:1,
Jesus was leaving the temple when the disciples called His attention
to the magnificent buildings on the temple mount.
Jesus then tells the disciples that
“not one stone here will be left on another;
every one will be thrown down”
(verse 2).
This prophecy was literally fulfilled in A.D. 70
when the Romans destroyed Jerusalem.
The temple was burned.
The gold in the temple melted in the fire
and ran down into the cracks between the stones.
As people later searched for the gold,
they toppled every stone from its place.
This destruction of Jerusalem
was but a foreshadowing of what is yet to come.
Jesus’ prophecy of doom got the disciples curious, and probably more than a little concerned. When they were alone with Jesus on the Mount of Olives, they asked Him, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?" (verse 3). What follows in Matthew 24–25 refers to the future, seven-year tribulation period and the second coming of Christ at the end of the tribulation. During that time, God will complete His chastisement and purification of Israel and judge the whole world (Daniel 9:24-27; Revelation 6–19).
Daniel 9:27 indicates that the tribulation will be divided into two equal parts. Jesus’ teaching in Matthew 24:4-8refers to the first half. The “birth pangs” (verse 8) refer to the sufferings that Israel will experience during the first 3 1/2 years. The signs with reference to the end of the age are the coming of false messiahs (verse 5), the threat of wars and widespread conflict (verses 6-7), and various natural catastrophes (verse 7).
Revelation 6 is a parallel passage.
The apostle John writes of the seal judgments. Revelation 6:2
speaks of a rider on a white horse, which refers to a
false messiah called elsewhere the Antichrist and the Beast.
Revelation 6:4 says that peace is taken from the earth.
Revelation 6:6-8 speaks of famine and death.
Jesus said these things
are only
the “beginning of birth pangs”
(Matthew 24:8).
Worse is yet to come.
In Revelation 13, the second half of the
tribulation begins when the Beast,
or Antichrist,
sets up his rule for 42 months
(cf. Daniel 9:27; Matthew 24:15).
In the Olivet Discourse,
the second half of the
tribulation is described in Matthew 24:9-14.
Persecution of the Jews and death (verse 9) will be the
result of the Beast’s rise to power.
The Antichrist will also persecute anyone who
refuses to follow him (Revelation 13:1-18).
The salvation promised in Matthew 24:13 is deliverance
from the Beast’s persecution.
The one who endures
until
Christ returns will be saved from the Beast.
Jesus says that
“this gospel of the kingdom”
will be preached
worldwide before the end comes.
In other words, the good news (gospel)
will be available during the tribulation;
the message will be that
Christ will soon return in judgment to
set up His earthly kingdom
(Revelation 20:4-6).
This message will cause many people
to realize their sinful state
and receive the
Savior during the tribulation.
Matthew 24:15-26
gives further details concerning the tribulation.
Jesus refers to
an “abomination” and desolation of a
future temple
in Matthew 24:15-22; this is more clearly spoken of in Luke 21:20-24.
The Beast will take authority and set up an image of himself in the future temple (Daniel 9:27; 2 Thessalonians 2:1-4; Revelation 13:1-18). When this happens, Jesus says, head for the hills. Those in Jerusalem are advised to flee for their lives when they see that the Beast has taken his seat of authority (Matthew 24:16-20).
The Antichrist will rule from
Jerusalem for 42 months (3 1/2 years),
the latter half of the tribulation,
called the “great tribulation” in verse 21.
Jesus warns that the great tribulation will be the
worst time ever seen on earth (verse 21).
In fact, if those days were not cut short by the return of Christ,
no one would survive
(compare the bowl judgments in Revelation 16).
Jesus again gives a warning
of false prophets in the last days
(Matthew 24:23-28).
At the end of the tribulation, there will be astronomical upheaval
(verse 29),
and the nations of the world will see the Christ “coming on the clouds of the sky, with power and great glory” (verses 29-30). Those who were saved during the tribulation will be gathered out of the world by the angels
(verse 31).
Jesus emphasizes the facts that there will be signs leading up to the day of judgment (Matthew 24:32-34) and that His Word is sure (verse 35). Jesus says that no one knows the timing of these events and that those upon whom judgment is coming will be caught unawares (verses 36-44).
Jesus ends the Olivet Discourse with four parables.
The first one concerns a wicked servant whose master punishes him upon his return home (Matthew 24:45-51). The next, the Parable of the Ten Virgins, encourages readiness and watchfulness (25:1-13). The third parable, relating the story of three servants and their use (or misuse) of finances, teaches faithfulness in view of the fact that God’s servants must give an account of themselves one day (25:14-30). Jesus ends His discourse by telling the Parable of the Sheep and Goats, which pictures the dividing of the saved from the unsaved at the end of the tribulation before the commencement of Christ’s millennial reign (25:31-46).
Within days of the Olivet Discourse,
Jesus was betrayed into the hands of unbelievers and crucified for sinners. The Holy One of God will one day return in glory to judge the world, but first He had to provide the way of salvation for all who would trust in him
Zechariah 4:11-14
Zechariah again asks the angel about the meaning of
the two olive trees standing by the lampstand
and the two olive branches beside the golden pipes.
The angel reveals to him that
they are the two men God appoints to serve Him.
After the second message in which Zechariah learned that Zerubbabel and
the returning exiles of Judah would
complete the temple restoration
(vv. 8–10), the prophet resumed his conversation with the interpreting angel begun in verses 4 and 5. He asked a general question and said to the angel, What are these olive trees on the right of the lampstand and on its left? (vs 11).
Zechariah had asked the angel the meaning of these things in verse 4, and the angel had answered that God’s Spirit would remove obstacles preventing Zerubbabel from rebuilding the temple. But now Zechariah asks for additional information as to their meaning.
The Hebrew term for lampstand is “menôrah.” It derives from a verb that means “to flame.” In Exodus, the “menorah” gave light to the priests as they worked in the tabernacle (Exodus 25:31–40). It was to be lit in the evening and cleaned every morning (Exodus 27:21). It burned fresh olive oil.
In Zechariah’s vision, the lampstand consisted of a pedestal on which a large bowl rested. The prophet was curious.
He wanted to know what the olive trees symbolized. But before the angel could answer, Zechariah noticed two oil streams that flowed from the trees. For this reason, he answered a second time and said to the angel, What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves? (vs 12).
The interpreting angel answered Zechariah with another question:
Do you not know what these are? And Zechariah replied,
No, my lord (vs 13).
This is the same interaction recorded in Zechariah 4:5. The Hebrew term for lord is “ʾādôn.” It conveys the idea of someone in a position of authority.
The Bible often uses it to refer to a human master (Genesis 18:12; 24:12; 31:35).
The prophet Zechariah used the term to refer to the angel. He humbly confessed to the divine messenger that he did not know the meaning of the images.
Then, the interpreting angel said, These are the two anointed ones who are standing by the Lord of the whole earth (vs 14).
In the Hebrew text, the phrase two anointed ones is literally “two sons of oil.” In the Bible, the oil of anointing symbolizes the presence of the Spirit of God. It signals the presence and favor of God (Psalm 23:5; 89:20).
Things anointed with oil are set apart as holy unto the LORD
(Exodus 30:25).
Thus, the LORD commanded Moses
to create a special oil to “anoint Aaron and his sons,
and consecrate them,” that they
could “minister as priests” to Him
(Exodus 30:30).
Likewise in Zechariah, the
two anointed ones mean
the LORD had chosen
two men for a specific task.
He had set them apart for His service. Zechariah’s vision
likely has a double fulfillment.
On the one hand, these two men were the two leaders of Judah at that time: the high priest, Joshua, and the last member of the line of David, Zerubbabel
(Haggai 1:14; 2:2).
The LORD used these two men as
instruments to lead, equip, and encourage His covenant people
so that they could complete
the building project, despite the enemy’s resistance.
These two figures both presage Jesus, the Messiah.
Jesus was both a high priest,
according to the order of Melchizedek
(Hebrews 5:6)
as well as the
Son of David,
heir to the throne of David
(Matthew 1:1).
The book of Revelation also has a picture of
two olive trees,
similar to the two anointed ones.
The picture in the
book of Revelation represents the two witnesses:
“These are the two olive trees and
the two lampstands that
stand before the Lord of the earth.”
(Revelation 11:4)
These witnesses—whose identity is a matter of speculation--
will preach the good news during the Great Tribulation,
just as Jesus spoke the good news during
His ministry upon the earth.
Biblical Text
11 Then I said to him, “What are these two olive trees on the right of the lampstand and on its left?” 12 And I answered the second time and said to him, “What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” 13 So he answered me, saying, “Do you not know what these are?” And I said, “No, my lord.”14
Then he said, “These are the two anointed ones who are standing
by the Lord of the whole earth.”
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- Matthew 17:24-27 meaningTax collectors from the Temple ask Peter whether or not Jesus pays the temple tax prescribed by the Mosaic Law. Peter replies “Yes.” When Peter......
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What Happened on the
Mount of Olives in the Bible?
A thousand years before Christ,
King David
was forced out of Jerusalem
and rejected as
King by his own son, Absalom.
He left Jerusalem, crossed the Kidron Valley (2 Samuel 15:23),
and made his way up the
Mount of Olives.
As David climbed the mountain,
He wept and mourned for himself and the betrayal he
experienced but also for His own sinfulness
(2 Samuel 15:30).
Years, later, the
Mount of Olives
was
central
to the
life of Christ.
Jesus taught on the Mount of Olives
and often
went there to pray.
He, like David,
was rejected in Jerusalem.
After the triumphal entry, He crossed the Kidron Valley and
climbed the
Mount of Olives the day before His betrayal and arrest.
He wept, prayed,
and mourned not over His own sinfulness but
over our sinfulness, as
He considered the cross before Him
(Luke 22).
Later, after the resurrection,
Jesus ascended into heaven from
the
Mount of Olives
(Acts 1:11).
5 Significant Things to Know
About
the Mount of Olives in the Bible
1. The Mount of Olives is a place
of fulfilled prophecies
The Mount of Olives
is significant because several
Messianic prophecies were fulfilled there.
The triumphal entry predicted in the Old Testament, took place there. Jesus rode into Jerusalem on the back of a donkey (Psalm 118:22, 25-26, Daniel 9:25, Zechariah 9:9, 16, and Matthew 21).
Jesus taught from the Mount of Olives,
“The Olivet Discourse”
prophesying
on
His second coming
(Matthew 24-25).
The betrayal and abandonment of Jesus
that was prophesied
in the Old Testament happened on the Mount of Olives
(Psalm 41:9, Zechariah 13:7, Matthew 26:31).
Jesus’s ascension also took place thereafter His resurrection
(Acts 1:9-12).
He ascended into heaven leaving the disciples with the
prophetic promise that He would return.
The fulfilled prophecies remind us that we can trust Scripture.
It is reliable.
The prophecies about the Messiah
all were fulfilled
and similarly, the prophecies about
His second coming will be fulfilled.
2. The Mount of Olives is a place of prayer
After the last supper, Scripture tells us that, “Jesus went out as usual to the Mount of Olives” (Luke 22:29). The phrase, “As usual” shows us that the Mount of Olives was a place Jesus often went to pray. It was a place where Jesus poured out His heart to God the Father.
This is a beautiful reminder that in your life and mine we need sacred spaces where we go often to pray. If Jesus had special places where He went to pray and commune with the Father, it makes sense that you and I need these places in our lives as well.
3. The Mount of Olives is a place of hope
Both Jews and Christians alike view the Mount of Olives as a sacred place of hope. The Jewish people believe that the Messiah will come to Israel on the Mount of Olives. As believers, when we look to the Mount of Olives, we are reminded of the hope we have in Christ. The Messiah has come. He is the source of our redemption. However, we also have the hope of His second coming when He will right every wrong. Jesus gave the promise to His disciples as He ascended into heaven that He would return. The Prophet Zechariah prophesied that Jesus would return there on the Mount of Olives (Zechariah 14:4).
The Mount of Olives provides the reminder that just as the olive was pressed for oil to anoint kings, our King was pressed so that He would one day rule as everlasting King.
4. The Mount of Olives is a place of redemption.
Jesus suffered not only on the cross but also in the garden of Gethsemane. As He wrestled with what lay ahead, the price for our sin was huge (Luke 22:39-45). It was a prayer of great suffering and yet, as we look to what was accomplished by Christ’s obedience, we see the glory of redemption unfold. The beauty of the forgiveness of our sins.
The Mount of Olives reminds us that Christ has paid the price for our redemption. When we feel hurt or betrayed, we can look to the Mount of Olives and remember, that Jesus was hurt and betrayed as well. God the Father redeemed His suffering, and He will redeem ours as well.
5. The Mount of Olives is a place of victory.
Just as Jesus rose from the dead and ultimately ascended into heaven, the prophet Zechariah reminds us that, one day, Christ’s “feet will stand on the Mount of Olives, east of Jerusalem, and the mount of Lives will be split in two from east to west, forming a great valley” (Zechariah 14:4), and that one day “the LORD will be king over all the earth” (Zechariah 14:9). Our king, Jesus has won the victory. He is a triumphant King who will return just as He said and rule over all of heaven and earth.
The Mount of Olives reminds us that just as our Messiah came as the Old Testament prophets predicted, so he will come again to rule in righteousness and justice.
As you and I consider the Mount of Olives – all it symbolizes in Scripture and all the events that took place there – it is a good reminder that you and I need sacred places in our lives. We need places where we remember how God has fulfilled His promises to us, special places where we go regularly to pray and meet with God, places of hope where we are reminded to trust God with our futures, places of redemption where we remember how God has redeemed even the evil in our lives and turned it for good and places of victory where we remember, Christ is victorious!
He has overcome the evil one and He will reign eternally.
THE STEPWISE DEPARTURE
OF
THE GLORY OF THE LORD
FROM
"SOLOMON'S"
TEMPLE
IN JERUSALEM
Ezekiel's description of the progressive departure of the Glory in Ezekiel 8-11 (See notes beginning on Ezekiel 8) is recorded 14 months after Ezekiel is called to be God's prophet to the Exiles in Babylon, he is carried in vision to Jerusalem where we can trace the step-by-step departure of the Glory of the LORD.
STEP 1
In Ezekiel 8:3, 4-note the prophet records that the Spirit…
brought me in the visions of God to Jerusalem, to the entrance of the north gate of the inner court, where the seat of the idol of jealousy, which provokes to jealousy, was located. And behold, the glory of the God of Israel was there, like the appearance which I saw in the plain.
Ezekiel 8 describes a series of four "abominations" involving God's Holy Temple, but as described in Ezek 8:4the Glory of the LORD is still present, presumably in the Holy of holies although that is not specifically stated.
STEP 2
Ezekiel 9:3-note records that
Then the glory of the God of Israel went up from the cherub on which it had been, to the threshold of the temple. And He called to the man clothed in linen at whose loins was the writing case."
There is an almost identical description in Ezekiel 10:4-note which records
Then the glory of the LORD went up from the cherub to the threshold of the temple, and the temple was filled with the cloud, and the court was filled with the brightness of the glory of the LORD."
STEP 3
Ezekiel 10:18, 19-note records that
then the glory of the LORD departed from the threshold of the temple and stood over the cherubim. When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the LORD'S house. And the glory of the God of Israel hovered over them.
STEP 4
After addressing Ezekiel's fear's that all the remnant would be brought to a complete end with the prophetic promises of future restoration physically and spiritually Ezekiel 11:22, 23-note records that
Then the cherubim lifted up their wings with the wheels beside them, and the glory of the God of Israel hovered over them. And the glory of the LORD went up from the midst of the city, and stood over the mountain which is east of the city.
The Scripture then falls silent but the clear implication is that the glory of the LORD has departed from His dwelling place among man.
THE GLORY OF THE LORD
PAST, PRESENT AND FUTURE
:
Glory is the Hebrew word kabod (03519) which means to be heavy or weighty and by figurative extension describes that which is "weighty" or important. The Septuagint translates kabod with the Greek word doxa, which in simple terms means that which gives a proper opinion of some one or some thing. And so God's glory gives us a proper opinion of Who He is, providing a glimpse into His beauty, brilliance, effulgence, and radiance.
David writes that "the heavens are telling of the glory (Hebrew = kabod, Greek = doxa) of God… (Psalms 19:1-note)
Thus all of creation resounds with testimony to the Creator, giving a proper opinion of Him. Paul echoes the truth that
since the creation of the world His invisible attributes, His eternal power and divine nature (all of which speak of God's glory for each of these characteristics gives a proper opinion of God), have been clearly seen, being understood through what has been made, so that they are without excuse. (Ro 1:20-note)
It follows then that the glory of the LORD has always existed. These notes will not address so much that aspect of God's glory (seen in creation, etc) but will overview the specific manifestations of His glory throughout history, past, present and future.
Here is the supreme irony: Here is the supreme irony
AND THE-SUPREME TRAGEDY
FOR "HE CAME TO HIS OWN AND THOSE
WHO WERE HIS OWN DID NOT RECEIVE HIM
In 586 BC, Ezekiel
saw the glory of God leave the temple,
leave the holy city,
and ascend to Bethany on the Mount of Olives.
AT the triumphal entry, the One Whom the Scriptures define as the brightness of God’s glory (Heb. 1:3+)
descended from Bethany and the Mount of Olives,
entered the
East Gate of the Holy City, and went to the temple.
Do you see it? In 586 BC the glory of God left the temple,
but when Jesus came, the glory of God came back.
Yet no one understood that the King of glory
(Psalm 24:7-10+)
was in their midst, about to meet the destiny to which
He was called and for which He was born.
THE SHEKINAH
THE GLORY CLOUD OF THE LORD
Related Resources:
- Shekinah-In Depth Discussion by James Murphy (1846);
- The Shekinah by John Cumming (1854)
- Shekinah Sermon by Dave Roper
- Shekinah Glory Summary
- The Shechinah in "Sabbath Morning Readings in the Old Testament"
- Exodus 14:19,20, Isaiah 58:8, Isaiah 52:12 The Glory In The Rear
- John 1:14 The Glory Of Christ - Beheld
- Exodus 33:18 A View Of God's Glory
In order to help understand the
specific manifestations of God's glory it is important
to understand the
frequently used term, Shekinah.
Shekinah
is a transliteration of a Hebrew word meaning
“the one who dwells” or “that which dwells”.
This specific word is not used in Scripture but the
root word shakan (to dwell) and the
related word mishkan (word study)
(tabernacle) are both frequently
used and both are associated with
the
presence of God (and His glory)
dwelling with man
The meaning of the word Shekinah
(the One Who dwells) reminds us that we did not seek to dwell with God but He with us and this truth should evoke continual thanksgiving in those who have been brought into covenant with Him under the shelter of His wings. And so in Exodus, we see that it was God Who first expressed His desire to dwell among men, instructing Moses to tell the people to
construct a sanctuary for Me, that I may dwell (shakan)
among them. According to all that I am going to show you,
as the pattern of the tabernacle (mishkan from shakan)
and the pattern of all its furniture, just so you shall construct it."
(Ex 25:8; 25:9)
Arnold Fruchtenbaum defines Shechinah Glory as…
the visible manifestation of the presence of God.
It is the majestic presence or manifestation of God
in which He
descended 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 the Scriptures for the Shechinah Glory is: the glory of the Lord. The Hebrew form is Kvod Adonai (word study), which means “the glory of the Lord,” and describes what the Shechinah Glory is. The Greek title, Doxa Kurion (kurios), is also translated as “the glory of the Lord.” Doxa (word study) 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 for Shechinah, from the root shachan, means “to dwell.” The Greek word skeinei (see study of related words - skenos and skenoma) means “to tabernacle,” and is derived from the Hebrew Shechinah.
Here is a quote from an older interesting source - I have traced every allusion in Scripture to this cloud or pillar of fire…
(The Shechinah in "Sabbath Morning Readings in the Old Testament")
In his excellent work Footsteps of Messiah Fruchtenbaum writes that…
the Shechinah Glory is the visible manifestation of the presence of God. 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.
(The Footsteps of the Messiah- A Study of the Sequence of Prophetic Events)
Shekinah originally was used in the Jewish Targums (Aramaic translation of Hebrew Bible) and rabbinic literature whenever the Hebrew text would mention the presence of God in a way that implied certain human limitations. The Targum Onkelos for example paraphrases Ex 25:8 as
And they shall make before me a sanctuary and I shall cause my Shekinah to dwell among them.
In summary, the term Shekinah as commonly used describes the visible manifestation of God's presence and glory usually in the form of a cloud as discussed below under Past Glory.
The picture of the Shekinah cloud of glory dwelling on the Temple has a parallel "fulfillment" in the New Testament (obviously written by Jews familiar with the Shekinah in the Old Testament) where John writes that
the Word became flesh, and dwelt (tabernacled) among us, and we beheld His glory, glory as of the Only begotten from the Father, full of grace and truth. (John 1:14-note) (Spurgeon's sermon on -- John 1:14 The Glory Of Christ - Beheld)
Spurgeon Commenting on John 1:14 observes believers have something (Someone) far better than the Shekinah Glory Cloud of Israel in the Old Testament: In and around the tent (The OT Tabernacle) wherein the Lord dwelt in the center of the camp there was a manifestation of the presence of God.
This was the glory of that house:
but how scanty was the revelation!
A bright light which I have already mentioned, the Shekinah, is said to have shone over the Mercy-Seat; but the high priest only could see it, and he only saw it once in the year when he entered with blood within the veil. Outside, above the holy place, there was the manifest glory of the pillar of cloud by day, and of fire by night. This sufficed to bear witness that God was there; but still, cloud and fire are but physical appearances, and cannot convey a true appearance of God, who is a spirit. God cannot be perceived by the senses; and yet the fiery, cloudy pillar could appeal to the eyes only. The excellence of the indwelling of God in Christ is this — that there is in Him a glory as of the only begotten of the Father, the moral and spiritual glory of Godhead.
This is to be seen, but not with the eyes — this is to be perceived, but not by the carnal senses: this is seen, and heard, and known, by spiritual men, whose mental perceptions are keener than those of sight and hearing. (cf Mt 16:17, Mt 11:25, 26, 27, Jn 6:44) In the Person of the Lord there is a glory which is seen by our faith (2Cor 5:7, 2Cor 4:18), which is discerned of our renewed spirits, and is made to operate upon our hearts.
The glory of God in the sanctuary was seen only by the priest of the house of Aaron; the glory of God in the face of Christ is seen by all believers, who are all priests unto God.
That glory the priest beheld but once in the year; but we steadily behold that glory at all times, and are transformed by the sight (2Cor 3:18). The glory of God in the face of Jesus Christ (2Cor 4:6) is not a thing of outward appearance, to be beheld with the eyes, like the pillar of cloud and fire; but there is an abiding, steady luster of holy, gracious, truthful character about our Lord Jesus Christ, which is best seen by those who by reason of sanctification are made fit to discern it.
Blessed are the pure in heart, for they shall see God (Mt 5:8); yea, they do see Him in Christ Jesus. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” (John 1:18) Many of us besides the apostles can say, “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14) We have not seen Jesus raise the dead; we have not seen Him cast out devils; we have not seen Him hush the winds and calm the waves; but we do see, with our mind’s eye, His spotless holiness, His boundless love, His superlative truth, His wondrous heavenliness; in a word, we have seen, and do see, His fullness of grace and truth; and we rejoice in the fact that the tabernacling of God among men in Christ Jesus is attended with a more real glory than the mere brilliance of light and the glow of flame.
The condescension of Christ’s love is to us more glorious than the pillar of cloud, and the zeal of our Lord’s self-sacrifice is more excellent than the pillar of fire. As we think of the divine mysteries which meet in the person of our Lord, we do not envy Israel the gracious manifestations vouchsafed her when “a cloud covered the tent of the congregation, and the glory of the Lord covered the tabernacle” (Ex 40:34); for we have all this and more in our incarnate God, Who is with us always, even to the end of the world. (The True Tabernacle and Its Glory of Grace and Peace)
Let the question be passed round among us --
Do I perceive his glory?
Have I seen something of the splendor of God in the humble man of Nazareth?
Have I learned to magnify him in my soul, and have I desired to glorify him in my life, as my God, my life, my love, my all in all, though once despised and rejected of men?
If so, beloved — if we can say this from our heart, we are favored indeed, and especially favored if we remember how many there are who have never obtained this grace. Not many great men after the flesh see any glory in Christ; (John 1:14 The Glory Of Christ - Beheld)
Christ is the Shekinah of God…
the radiance (apaugasma) of His glory (doxa) (Hebrews 1:3-note)
Paul adds that…
it was the Father's good pleasure for all the fulness to dwell in Christ (Col 1:19-note) and that in Christ
all the fulness of Deity dwells in bodily form (in Christ) (Col 2:9-note)
Paul writes that Christ is "the Lord of glory" (1Cor 2:8). This same Shekinah glory now rests (dwells) upon all those who are in Christ. Thus Paul records that God made
known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory (Ro 9:23-note)
He prays for the Ephesian saints that
the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of
His inheritance in the saints" (Ep 1:18-note)
Paul reminds the Colossian saints that
God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ ("dwelling") in you, the hope of glory. (Col 1:27-note)
Comment: Ponder (meditate on) this truly awesome thought for a moment - the Shekinah Glory of God in us as Christ followers! How can we comprehend such mystery and majesty? And yet it is our privilege to show forth the Shekinah glory for all the world to see! How?
Answer: Our "good (God) works" (Mt 5:16-note, Phil 2:14,15-note, cf 2Cor 2:14-17, 2Cor 5:20), works initiated and wrought by the Holy Spirit in the abiding (Jn 15:5), surrendered, yielded, filled (Eph 5:18-note), empowered saint,
the saint who is making the moment by moment choice to walk by the Spirit
(Gal 5:16-note)! (cp 2Cor 3:5,6-note)
The presence of the Holy Spirit is also a representation of the Shekinah as when the Spirit descended and remained on Jesus (Jn 1:33) and at Pentecost the Spirit came down and rested on the 120 disciples appearing
to them tongues as of fire distributing themselves, and they rested on each one of them” (Acts 2:3)
William Barclay adds an interesting note regarding Shekinah writing that
There are two words totally different in meaning but similar in sound which in early Christian thought became closely connected. Skēnē is one; and the Hebrew shechinah, the glory of God, is the other. SKĒNĒ—SHECHINAH—the connection in sound brought it about that men could not hear the one without thinking of the other. As a result, to say that the skēnē of God is to be with men immediately brought the thought that the shechinah of God is to be with men. In the ancient times the shechinah took the form of a luminous cloud which came and went.
(Revelation 21 Commentary - William Barclay's Daily Study Bible)
OLD TESTAMENT MANIFESTATIONS OF
THE SHEKINAH GLORY:
A PROPOSED CHRONOLOGY
Genesis 3 - This instance is a possible manifestation of the Shekinah glory and would be the first recorded instance in Scripture…
Therefore the LORD God sent him (Adam) out from the garden of Eden, to cultivate the ground from which he was taken. 24 So He drove the man out; and at the east of the garden of Eden He stationed (Hebrew = shakan = the word related to Shekinah) the cherubim, and the flaming sword which turned every direction, to guard the way to the tree of life. (Ge 3:23-24)
Comment: The definite article "the" is present before "flaming sword" which makes this a very specific entity - the flame of the sword. It is possible that this is the first manifestation of the Shekinah glory of the Lord. It is also worth noting that Cherubim are elsewhere associated with the appearance of the Shekinah Glory (see below).
Genesis 15 - The Abrahamic Covenant (See Abrahamic versus Mosaic)
And it came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates (Ge 15:17, 18)
Comment: This example of the glory of God is another possible manifestation of the Shekinah Glory. It would certainly be fitting that the Shekinah Glory would be present at what amounts to Jehovah's "signing" of the unconditional Abrahamic Covenant.
ENTHRONED
ABOVE THE CHERUBIM
2Samuel 6:2 And David arose and went with all the people who were with him to Baale-judah, to bring up from there the ark of God which is called by the Name, the very name of the LORD of hosts Who is enthroned above the cherubim.
2Kings 19:15 And Hezekiah prayed before the LORD and said, "O LORD, the God of Israel, Who art enthroned above the cherubim, Thou art the God, Thou alone, of all the kingdoms of the earth. Thou hast made heaven and earth.
1Chronicles 13:6 And David and all Israel went up to Baalah, that is, to Kiriath-jearim, which belongs to Judah, to bring up from there the ark of God, the LORD Who is enthroned above the cherubim, where His name is called.
Ps 80:1 (For the choir director; set to El Shoshannim; Eduth. A Psalm of Asaph.) Oh, give ear, Shepherd of Israel, Thou who dost lead Joseph like a flock; Thou Who art enthroned above the cherubim, shine forth!
"Thou that dwellest between the cherubims, shine forth." The Lord's especial presence was revealed upon the mercyseat between the cherubim, and in all our pleadings we should come to the Lord by this way: only upon the mercyseat will God reveal His grace, and only there can we hope to commune with Him. Let us ever plead the Name of Jesus, Who is our true Mercyseat, to Whom we may come boldly, and through Whom we may look for a display of the glory of the Lord on our behalf. Our greatest dread is the withdrawal of the Lord's presence, and our brightest hope is the prospect of His return. In the darkest times of Israel, the light of her Shepherd's countenance is all she needs. (see Spurgeon's note)
Ps 99:1 The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake!
He sitteth between the cherubims. In grandeur of sublime glory, yet in nearness of mediatorial condescension, Jehovah revealed Himself above the mercy seat, whereon stood the likeness of those flaming ones who gaze upon his glory, and for ever cry, "Holy, Holy, Holy, Lord God of hosts." The Lord reigning on that throne of grace which is sprinkled with atoning blood, and veiled with the covering wings of mediatorial love, is above all other revelations wonderful, and fitted to excite emotion among all mankind, hence it is added,
Our friend Mr. Charles Stanford, in his delicious work, "Symbols of Christ," has beautifully brought out the connection between Mt 23:37 and Mt 23:38. The house was left desolate because Christ, who was set forth by the symbol of shelter, was rejected by them, and was not permitted to cover them with His wings. It was customary for the Jews to say of a proselyte, "He has taken refuge under the wings of the Shekinah." We now see that to take shelter under the wings of the Shekinah is to hide beneath the wings of Christ. Beneath that living shield which beats back the destroying stroke, and is broad enough to canopy a fugitive world, we take shelter, and there the promise is fulfilled, "He shall cover thee with his feathers, and under his wings shalt thou trust." (from Ps 91:4) (see Spurgeon's note)
Ps 132:8 Arise, O LORD, to Thy resting place;
Thou and the ark of Thy strength.
In essence we have here a prayer by the psalmist for Jehovah to descend in the Shekinah (the glory cloud) and dwell above the ark of the covenant.
Spurgeon comments : In these three verses we see the finders of the ark removing it to its appointed place, using a formula somewhat like to that used by Moses when he said, "Rise up, Lord", and again, "Return, O Lord, unto the many thousands of Israel." The ark had been long upon the move, and no fit place had been found for it in Canaan, but now devout men have prepared a temple, and they sing, Arise, O Lord, into thy rest; thou, and the ark of thy strength. They hoped that now the covenant symbol had found a permanent abode -- a rest, and they trusted that Jehovah would now abide with it for ever. Vain would it be for the ark to be settled if the Lord did not continue with it, and perpetually shine forth from between the cherubim. Unless the Lord shall rest with us there is no rest for us; unless the ark of his strength abide with us we are ourselves without strength. The ark of the covenant is here mentioned by a name which it well deserved; for in its captivity it smote its captors, and broke their gods, and when it was brought back it guarded its own honour by the death of those who dared to treat it with disrespect. The power of God was thus connected with the sacred chest. Reverently, therefore, did Solomon pray concerning it as he besought the living God to consecrate the temple by his presence. It is the Lord and the covenant, or rather say the covenant Jehovah whose presence we desire in our assemblies, and this presence is the strength of his people. Oh that the Lord would indeed abide in all the churches, and cause his power to be revealed in Zion.
Isa 37:16 "O LORD of hosts, the God of Israel, Who art enthroned above the cherubim, Thou art the God, Thou alone, of all the kingdoms of the earth. Thou hast made heaven and earth.
A devotional comment from F B Meyer on the Shekinah…
It should never be forgotten that nothing can afford to us protection and succor but vital union with Christ. We must hide in His secret place if we would abide under His shadow. We must dwell in the most holy place if we would be shadowed by the wings of the Shekinah. There must be nothing between us and God, if we are to walk together, and enjoy fellowship with the Father, and with His Son, Jesus Christ.
Dost thou know the hope of His calling to a life within the veil, with the veil behind thee, and the light of the Shekinah ever on thy face?
Harry Ironside…
An uncreated light, the Shekinah glory, shone above the mercy seat between the golden cherubim, whose wings were spread out over it. Into this sacred enclosure, where the presence of GOD was manifested, the ordinary priests were not permitted to enter; only the High Priest, and that just once a year. He went in carrying a golden basin filled with atoning blood, which he sprinkled upon the mercy seat and before it, where he himself took his stand. (Comments on the light but slightly different than above)
Commenting on Exodus 24:16 Robert Rayburn writes…
The verb the NIV translates “covered” is literally the verb שכן)) “dwelt.” The glory of the Lord dwelt upon the mountain. It will be used later in a technical sense of God’s Shekinah, the outward manifestation of his presence to men. From this we get the idea of the God “tabernacling” with men in John 1:14. “We have seen his glory,” John says, when the Word dwelt among men.
In 1Cor 10:1 Paul says "FOR (term of explanation which is explaining 1Cor 9:27) I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea
Guzik: The cloud of Shekinah glory overshadowed Israel throughout their journey from Egypt to the Promised Land. During the day, the cloud sheltered them from the brutal desert sun, and during the night, it burned as a pillar of fire. It was a constant, ready reminder of God’s glory and presence
(Exodus 13:21-22).
Acts 1:9 And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight.
Steven Cole comments:
Luke succinctly repeats the story of Jesus’ ascension, which he told at the end of his Gospel. The cloud that received Jesus out of their sight was probably the Shekinah glory of God.
(Doing Jesus' Work Acts 1:3-11)
"The Indwelling of the Spirit"
makes the believers body a temple for the indwelling of the Lord Jesus Christ, the Shekinah Glory
(Ro 8:9-11; 1 Cor. 3:16; 6:19-20; 2 Cor. 6:16).
The Holy Spirit indwells every believer
in order to provide a temple for the
indwelling of the Shekinah Glory,
the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature. The Holy Spirit’s purpose during the church is to indwell every believer in order to provide a temple for the indwelling of the Shekinah Glory, the Lord Jesus Christ, which serves as the principle of victory over the indwelling old sin nature and provides the believer the spiritual capacity to understand the Word of God since the Spirit serves as the believer’s true teacher and mentor in place of the absent Christ. (William Wenstrom)
2Cor 12:9-note And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell (episkenoo) in me.
Amplified Version: My grace (My favor and loving-kindness and mercy) is enough for you [sufficient against any danger and enables you to bear the trouble manfully]; for My strength and power are made perfect (fulfilled and completed) and show themselves most effective in [your] weakness. Therefore, I will all the more gladly glory in my weaknesses and infirmities, that the strength and power of Christ (the Messiah) may rest (yes, may pitch a tent over and dwell) upon me! (2Cor 12:9Amplified Version-see commentary)
Comment: The verb episkenoo means literally to pitch a tent upon and thus to descend and abide upon or rest upon. This is the only use of this verb in Scripture. The picture as portrayed in Wuest's paraphrase reminds us of the OT Shekinah Glory, depicting the presence of Jehovah upon the Mercy Seat in the Holy of holies. A T Robertson adds that episkenoo means: to fix a tent upon, here upon Paul himself by a bold metaphor, as if the Shekinah of the Lord was overshadowing him (cf. Lk 9:34), the power (dunamis) of the Lord Jesus." "May dwell in me" is picture similar to that which describes God descending from heaven and dwelling in the tabernacle among the people of Israel. And so here in 2Corinthians 12:9 Paul employs dramatic imagery teaching NT believers that the glorious Christ “pitches His tent” with His people in their weaknesses, not with the "rich and famous and powerful"! As Hughes says "Christ pitches his tent with the weak and the unknown, the suffering shut-in, the anonymous pastor and missionary, the godly, quiet servants in the home and the marketplace."
Wuest paraphrases Paul: And He has said to me, and His declaration still stands, My grace is enough for you, for power is moment by moment coming to its full energy and complete operation in the sphere of weakness. Therefore, most gladly will I the rather boast in my weaknesses in order that the power of the Christ [like the Shekinah Glory in the Holy of Holies of the Tent of Meeting] may take up its residence in me [working within me and giving me help].
Hodge commenting on most gladly writes that Paul is saying: most sweetly, with an acquiescence delightful to himself. His sufferings thus became the source of the purest and highest pleasure. I will rather boast about my weaknesses does not mean "I glory in the midst of infirmities", but on account of them. This rejoicing on account of his sufferings or those things which implied his weakness and dependence, was not a fanatical feeling, (but) it had a rational and sufficient basis, viz., that the power of Christ may rest upon me; i.e., dwell in me as in a tent, as the Shekinah dwelt in olden days on the tabernacle. To be made thus the dwelling place of the power of Christ, where He reveals His glory, was a rational ground of rejoicing in those infirmities which were the his present condition and the occasion for the manifestation of Christ's power. Most Christians are satisfied in trying to be resigned under suffering. They think it a great thing if they can bring themselves to submit to be the dwelling-place of Christ's power. To rejoice in their afflictions because thereby Christ is glorified, is more than they aspire to. Paul's experience was far above that standard.
The power of Christ is not only thus manifested in the weakness of His people, but in the means that He employs to achieve his purposes. Believers are in all cases utterly inadequate in themselves and the means disproportionate to the results to be obtained. This treasure is in clay jars so that the excellency of the power may be God’s. By the foolishness of preaching he saves those who believe. By twelve illiterate men the church was established and extended over the civilized world. By a few missionaries heathen lands are converted into Christian countries. So in all cases the power of Christ is perfected in weakness.
Peter writes to believers…
If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. (1Peter 4:14-note)
Adrian Rogers devotional thoughts…
When King Solomon dedicated that magnificent temple on Mount Moriah, it was among other things an object lesson, an illustration of every believer in the Lord Jesus Christ. For now, after Pentecost, at the moment of our salvation we become temples of the Holy Spirit. God through His Holy Spirit indwells us, just as His Spirit came and filled the holy of holies of Solomon’s temple with Shekinah glory when it was fully dedicated to Him: “And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD” (1Kings 8:10-11). Yet, some Christians appear not to be filled with the Holy Spirit. Glory does not fill their house. They have allowed the self-life and the cares of this world to move the Lord Jesus from that place of preeminence that is rightfully His. They are no longer Spirit-filled but are what the Bible calls “carnal” or fleshly. Therefore, we have this admonition of the Apostle Paul: “Be not drunk with wine, wherein is excess; but be filled with the Spirit” (Ephesians 5:18). (The Power of His Presence)
Additional Notes
on Shekinah…
From Nave's Topic…
SHEKINAH, the visible sign of God's presence on the ark of testimony in the Holy of holies, Ex 25:22; Lev 16:2; 2Sa 6:2; 2Ki 19:14, 15; Ps 80:1; Isa 37:16; Eze 9:3; 10:18; He 9:5.
SHEKINAH - she-ki'-na (shekhinah, "that which dwells," from the verb shakhen, or shakhan, "to dwell," "reside"): This word is not found in the Bible, but there are allusions to it in Is 60:2; Mt 17:5; Lk 2:9; Ro 9:4. It is first found in the Targums.
WE BEHELD HIS GLORY:
The glory of God—the Shekinah, the abiding presence—is the manifestation of God’s being and presence to mankind, sometimes in a visible form. In the Old Testament it was seen in the cloud and pillar of fire which led the Israelites through the trackless wilderness, Ex 13:21–22. Later, it filled the completed tabernacle, Ex. 40:34–35, and temple, 1Kgs. 8:10–11; 2Chr 7:1–3, and indicated with awesome magnificence God dwelling among His people.
The glory of God is the keynote of Ezekiel’s prophecy; it is mentioned twelve times in chapters 1–11 and again in chapter 43. Ezekiel, now a captive in exile, is transported by the Spirit of God to the temple in Jerusalem where he is shown the idolatrous practices taking place in the temple. There he witnesses the glory of God leaving the temple on account of the evil of the nation, which could be well described by the name Ichabod, given to one of Eli’s grandsons on the occasion of the capture of the ark of God by the Philistines, meaning ‘the glory is departed from Israel’, 1 Sam. 4:21. Ezekiel records that the glory of God would not return until the future millennial temple was built, Ezek. 43:2–5.
In the New Testament the glory of God is beheld again, not in an earthly temple, but in the person of the incarnate Son who tabernacled here among His people. John states, ‘We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth’, John. 1:14. He is the outshining of divine glory, Heb. 1:3. This was revealed in His person, His miracles, John 2:11, at His transfiguration, Matt. 17:1–8; Mark 9:2–8; Luke 9:28–36, in His death, John 7:39; 12:23–28; 13:31; 17:5, His resurrection and ascension, Luke 24:26; Acts 3:13; 7:55; Rom. 6:4. Paul wrote that the glory of God is seen in the face of Jesus Christ, 2 Cor. 4:6, and this glory is reflected by the church, which constitutes God’s temple on earth; cf. Eph. 2:21. Ezekiel witnessed the departure of the glory of God; how important it is for us to maintain holy lives of radiant testimony so that others may see His Glory reside in, and radiate out, from us.
THE GLORY OF GOD RETURNS -
The last nine chapters of Ezekiel portray the temple, the sacrificial worship, the land and the people of Israel in the millennium. Previously, in Chapter 11, the glory of God had departed from Solomon’s temple by way of the eastern gate, but in this closing section of the prophecy Ezekiel describes the return of the glory of God to consecrate the newly constructed millennial temple, Ezek. 43:1–5. The Shekinah glory returned by way of the eastern gate, the direction from which it previously had left; the glory of God thus ‘filled the house’ as it had done at the consecration of the completed tabernacle, Ex. 40:34–35, and Solomon’s temple, 1 Kgs. 8:10–11; 2Chr 5:13–14. Having returned, God spoke to Ezekiel from the house, ‘Son of man, the place of my throne and the place of the soles of my feet, where I shall dwell in the midst of the children of Israel for ever’, Ezek. 43:7. The implication is that the Shekinah glory would never depart again.
Between these two events, the glory of God dwelt among men in the person of the Word who became flesh, John 1:1, 14. The incarnate Word temporarily ‘pitched his tent on the desert sands of time’ and, says John, ‘we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, John 1:14. That glory was resident in the temple of His body, John 2:21. It was exhibited in His character and acts; His life and walk, His miracles, as turning water into wine, John 2:11, and the raising of Lazarus, John 11:4, 40, His transfiguration, 2 Pet. 1:17, His resurrection, Rom. 6:4, His ascension and exaltation, 1 Pet. 1:21, but pre-eminently in His cross work, the hour of His glory. As He anticipated the cross He said, ‘The hour is come that the Son of man should be glorified’, John 12:23.
Later Paul affirms that the glory of God is seen in the face of Jesus Christ, 2 Cor. 4:6, and as individuals put their faith in Him, they become the temple of the Living God, John 14:23. ‘Know ye not that your body is the temple: of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s’, 1 Cor. 6:19–20. And we pray, ‘Let the beauty of Jesus be seen in me!’ (Day by Day: Christ Foreshadowed: Glimpses in the Old Testament)
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