What is the Shekinah glory?

Clouds fill an important place both in the O.T. and N.T. They were the celestial veil of the presence of God — His chariot, and the hiding place of His power. It pleased God to manifest His presence to Israel in a cloud. The PILLAR OF CLOUD guided the children of Israel through the wilderness. Ex. 40:34-38. When they constructed the tabernacle Jehovah promised to appear in the cloud upon the mercy seat. Lev. 16:2. On special occasions Jehovah came down in a cloud, and spake unto Moses. Num. 11:25. At the dedication of the temple 'the cloud' filled the house so that the priests could not minister because of the cloud: "for the glory of Jehovah had filled the house of Jehovah." 1 Kings 8:10-11: cf. Num. 14:10. This visible symbol of God's glory, is often called the SHECHINAH. The word is from the Aramaic shakan 'to rest.' The word does not occur in scripture, but is often used by Jewish and Christian writers as signifying the dwelling or resting place of Jehovah.

The effect of His coming here is given in the words, "And I will fill this house with glory, saith the Lord of hosts." This certifies us, as indeed may be learned from other Scriptures, that the temple will be rebuilt in Jerusalem; and Ezekiel even gives its divine plan and measurements. It is this house which will yet be rebuilt, identified in the thoughts of God with that built by the remnant from Babylon, that will be filled with glory. God has always filled ins house with glory. He did the tabernacle erected in the wilderness (Exodus 40), the temple in the kingdom (2 Chr. 5:14), the church at Pentecost (Acts 2); and the last house to be raised on earth will be no exception. But what constitutes the "glory"? It is the Lord's own presence — the sign of which was the cloud, both in the. tabernacle and Solomon's temple; but in the temple of the returned captives, as in the assembly of the saints gathered to the name of Christ, this presence, this glory, is only to be apprehended by faith. For the glory of the Lord is the display, whether outwardly or to the vision of faith, of what He is, of the sum and excellency of all His attributes; and He thus fills His house with the manifestation of all the perfections of His own spiritual being. Ezekiel actually beheld in prophetic vision the return of the Lord to the house of which Haggai speaks, and which he himself describes. He says, "And, behold, the glory of the God of Israel came from the way of the east; and his voice was like a noise of many waters; and the earth shined with His glory… And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east . … And, behold, the glory of the Lord filled the house." (Ezekiel 43:2-5.) Thus the Lord will take possession of the house, and dwell in it, in a more surpassingly excellent way than He did either in the tabernacle or the temple. Taking up, therefore, the comparatively mean building His poor people were at that time engaged upon, He comforts their hearts by unveiling before their eyes the transcendent glory and blessing that would be yet associated with it through the Lord coming suddenly to His temple.

The effect of His coming here is given in the words, "And I will fill this house with glory, saith the Lord of hosts." This certifies us, as indeed may be learned from other Scriptures, that the temple will be rebuilt in Jerusalem; and Ezekiel even gives its divine plan and measurements. It is this house which will yet be rebuilt, identified in the thoughts of God with that built by the remnant from Babylon, that will be filled with glory. God has always filled HIS house with glory. He did the tabernacle erected in the wilderness (Ex. 40), the temple in the kingdom (2 Chr. 5:14), the church at Pentecost (Acts 2); and the last house to be raised on earth will be no exception. But what constitutes the "glory"? It is the Lord's own presence — the sign of which was the cloud, both in the. tabernacle and Solomon's temple; but in the temple of the returned captives, as in the assembly of the saints gathered to the name of Christ, this presence, this glory, is only to be apprehended by faith. For the glory of the Lord is the display, whether outwardly or to the vision of faith, of what He is, of the sum and excellency of all His attributes; and He thus fills His house with the manifestation of all the perfections of His own spiritual being. Ezekiel actually beheld in prophetic vision the return of the Lord to the house of which Haggai speaks, and which he himself describes. He says, "And, behold, the glory of the God of Israel came from the way of the east; and his voice was like a noise of many waters; and the earth shined with His glory And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east … And, behold, the glory of the Lord filled the house." (Ezekiel 43:2-5.) Thus the Lord will take possession of the house, and dwell in it, in a more surpassingly excellent way than He did either in the tabernacle or the temple. Taking up, therefore, the comparatively mean building His poor people were at that time engaged upon, He comforts their hearts by unveiling before their eyes the transcendent glory and blessing that would be yet associated with it through the Lord coming suddenly to His temple.

“The glory” is the presence of God manifested as it could not be in connection with any other nation. To the Church, of course, as to all individual believers today, the glory is known in the indwelling of the Spirit of God. In Israel we see the glory first in the cloud following them. Then coming into the tabernacle, later into the temple, from which it is removed later — Ezekiel describing both the removal and the eventual future restoration of the glory, to be accomplished when all Israel shall be saved.

Next, we have the glory; and here it is manifest that we have to think of that which dwelt in the midst of them, their peculiar privilege, the presence of God, whether in the tabernacle or in the temple, a presence manifested amongst no other people.

The glory of Jehovah, which is the visible sign of God's presence with His people Israel, plays an important role in Ezekiel. The glory is represented as a cloud that is resting in the sanctuary of the temple (compare with Ex. 40:35; 1 Kings 8:10.11). Ezekiel mentions the cloud in the following references: chap. 1:28; 3:12.23; 8:4; 9:3; 10:4.18.19; 11:22.23; 43:2.4.5; 44:4.

The pillar of cloud and of fire was the outward sign of Jehovah's presence with His people. By day and by night He guarded and led His people. The Keeper of Israel does not sleep nor slumber. He journeys along with them. It was but one pillar and Jehovah was present in it (chapter 14:24). The glory of the Lord appeared in that cloud (16:10; 40:34; Numbers 9:15). That glory cloud filled Solomon's temple and was seen retreating and returning to heaven (Ezek. 11:22-25). It will be seen again when the King comes back from heaven's glory and His glory will be established over Jerusalem (Isaiah 4). The sign of the Son of Man may be the Shekinah cloud.

We know very well that at all times in the history of the world God intervened. Never did He fail to leave Himself a witness of His power and goodness. But it is another thing to have Himself so present as to give character to the place where He has been pleased to come and make it His dwelling. Granted that it is no question now of a visible sign. In Israel it was; and they being dull, and its being according to the character of His general dealings, Jehovah there gave a palpable proof of His presence. There was the cloud that betokened it. This gave the certainty, therefore, to an Israelite that God dwelt there in a way He had never done before. If they were redeemed out of Egypt, they had God Himself thus taking His abode in the midst of His people. But then this was only a sign; and it was a sign of God dwelling in the darkness too, for such was the nature of it — of a God who could not be approached too near, of a God who was purposely bringing out the sinfulness of the people that stood in this comparative nearness to Him. Still there was amongst them sin, and no offering as yet which could put it away for ever.

Finally, the Lord takes possession of the sanctuary which had been made that He might dwell among them. The connection is most significant. "So Moses finished the work. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle." (vv. 34, 35.) It was not only Jehovah's public endorsement of the work which had been executed, but it was also His taking possession of His house in the sight of all Israel; for the cloud, the symbol of His presence, covered the tent of the congregation without, and His glory filled the Tabernacle within. It was so — in a still more striking way — when the temple was built. "It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For He is good; for His mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God." (2 Chr. 5:13-14.) Both alike are surely typical of that Pentecostal scene recorded in the Acts: "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them: and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." (Acts 2:1-4.) Here the two things are combined. The house of God was formed and filled by the descent of the Holy Ghost. In both cases, however, it was God taking possession of the house already made for Him; for from this time all the believers, who together composed the habitation of God through the Spirit, became also severally His temple, because indwelt by the Holy Ghost. We have already spoken on the significance of God's dwelling-place on earth (chapter 25:8); and we then pointed out that His house in every dispensation points onward to the eternal state when the tabernacle of God will be with men, and His glory will fill the whole scene. (Rev. 21)

Moreover, the cloud of Jehovah's presence became also the guide of His people through the wilderness. "The cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys." (v. 38; see also Num. 9) They needed only therefore to keep their eyes upon the cloud; for "when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: but if the cloud were not taken up, then they journeyed not till the day that it was taken up." (vv. 36, 37.) The Lord thus undertook for His people. He had visited them in their affliction in Egypt; He had brought them out with a high hand and an outstretched arm; and had led them forth through the Red Sea into the wilderness. But He Himself would lead them "by the right way, that they might go to a city of habitation." "Happy," we might also exclaim, "is that people that is in such a case: yea, happy is that people, whose God is the Lord." For surely there was nothing now wanting to the blessing of Israel. Jehovah was in their midst. The cloud of His presence rested upon, and His glory filled, the Tabernacle. It was indeed a brief period of unmingled blessing — the accomplishment of God's own desires in surrounding Himself with His redeemed people. How soon this bright and beautiful scene was marred is related in other books; but the very fact that Exodus thus ends is prophetic of the time when "the tabernacle of God" shall be "with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." (Rev. 21:3-4.)

Having placed the ark in the holiest of all, the priests came out, and immediately the cloud of God's glory filled the house of the Lord (v.10). Thus God was indicating His presence in approving of the temple as His dwelling place among Israel. At that time the priests could not minister in the temple (v.11). The glory of the Lord was paramount, and man's work must then cease.