The Shekinah Glory and Its Impact on Jesus Followers
The Shekinah Glory, a manifestation of God's divine presence, is a significant concept in Jewish and Christian traditions. In the Hebrew Bible, the Shekinah Glory is associated with God's presence among his people, often symbolized by a cloud or divine light [1, 7].
The Shekinah Glory is first introduced in Exodus, where it is described as dwelling between the cherubim on the mercy seat in the Tabernacle [8]. This divine presence is a sign of God's covenant with his people and is often associated with significant events, such as the giving of the law on Mount Sinai. The Shekinah Glory is also linked to the Temple in Jerusalem, where it is said to reside [4].
In Jewish tradition, the Shekinah Glory is seen as a mark of distinction and honor, often associated with significant figures such as Abraham and Moses. According to Ramban (Nachmanides), the revelation of the Shekinah is a sign of God's favor and is often linked to the fulfillment of commandments [7].
In Christian tradition, the Shekinah Glory is often associated with Jesus Christ. John Gill notes that the prophet Isaiah saw the glory of the Lord, which is interpreted as a vision of Christ [1]. The Shekinah Glory is also linked to the transfiguration of Jesus, where Moses and Elijah appear with him, symbolizing the connection between the Old and New Testaments [5].
The departure of the Shekinah Glory from the Temple is seen as a sign of God's judgment on the Jewish people. According to Jamieson, Fausset & Brown, the Shekinah Glory departs from the Temple and moves to the Mount of Olives, symbolizing God's abandonment of the Temple and the impending destruction of Jerusalem [3]. John Gill also notes that the withdrawal of the Shekinah Glory is associated with the destruction of the Temple and the cessation of the ceremonial law [4, 6].
The concept of the Shekinah Glory continues to be significant in Christian theology, symbolizing God's presence among his people. In the book of Revelation, the Shekinah Glory is associated with the heavenly city, where God's people will dwell with him in glory [2].
Sources
- John (Baptist/Reformed) “John Gill on John 12:40: These things said Esaias,.... Concerning the blinding and hardening of the Jews: when he saw his glory, and spake of him; when he saw, in a visionary way, the glory of the Messiah in the temple, and the angels covering their faces with their wings at the sight of him; and when he spake of him as the King, the Lord of hosts, whom he had seen, Isa 6:1, from whence it is clear that he had respect to the Jews in the times of the Messiah. The prophet says in Isa 6:1 that he "saw the Lord": the Targumist renders it, "I saw", , "the glory of Jehovah"; and in Isa 6:5 he says”
- Revelation (Baptist/Reformed) “John Gill on Revelation 21:11: Having the glory of God,.... Not only upon their souls, which will lie in the glorious robe of Christ's righteousness, the bride's wedding garment being on them, in the perfect holiness which will be in them, and in that complete knowledge of all spiritual and heavenly things they will be possessed of, they will have a glory revealed in them; but upon their bodies also, for this city, the church, the bride of Christ, will consist only of risen and changed saints, whose bodies will be freed from all dishonour; deformity, diseases, and imperfections, and will be ma”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 11:23: The Shekinah glory now moves from the east gate (Eze 10:4, Eze 10:19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (Mat 24:3). It is also to be the scene of His return in person to deliver His people (Zac 14:4), when He shall come by the same way as He went, "the way of the east"”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 10:4: Then the glory of the Lord went up from the cherub,.... Or, "cherubim"; those that were upon the mercy seat, between which the Shechinah or glorious majesty of God dwelt, in the most holy place: this is a token and intimation of the Lord's leaving of the temple; and a little before the destruction of Jerusalem by the Romans, to which this vision chiefly, if not together, refers, a voice was heard in the temple, "let us go hence (b):'' and stood over the threshold of the house; either of the holy of holies, from whence he was removing; or rather of the holy place,”
- Matthew (Baptist/Reformed) “John Gill on Matthew 17:3: And behold there appeared unto them,.... The disciples: Moses and Elias; Moses the giver of the law, and Elias one of the chief of the prophets: one of them had been dead near a thousand and five hundred years, and the other had been caught up to heaven, about nine hundred years before this. The Jews sometimes speak of these two as together. They say (c), "that the Shekinah never descends below, but , "Moses and Elias" ascend above.'' Yea, they expect that these two will come together in future time; for so they represent (d) a God saying to Moses; "Moses, as”
- Mark (Baptist/Reformed) “John Gill on Mark 13:22: But in those days, after that tribulation,.... That is, after the destruction of the city and temple of Jerusalem, and the miseries and calamities attending it, in the times immediately following it; see Mat 24:29; the sun shall be darkened: so the Shekinah, or glory of the divine majesty was withdrawn, and all the symbols of the divine presence were gone, when the temple was destroyed: and the moon shall not give her light; the ceremonial law, which though abolished by the death of Christ, was observed by the Jews as long as the temple stood; but now ceased, parti”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Genesis 18:1: IN THE OAKS OF MAMRE. This is to inform us of the place wherein he was circumcised. Now this revelation of the Shechinah (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, And they [Moses and Aaron] came out, and blessed the people, and the glory of the Eternal appeared unto all the people , 54 Leviticus 9:23. as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the Shechinah . Now the revelation o”
- Exodus (Baptist/Reformed) “John Gill on Exodus 24:16: And the glory of the Lord abode upon Mount Sinai,.... The divine Shechinah or Majesty, some visible token of it, an exceeding great brightness and splendour: and the cloud covered it six days; either the glory of the Lord, so that it could not be seen it had been; or the mount, as Jarchi; but that is observed before, unless repeated for the sake of the time it covered it, six days; or him, Moses, as some in Jarchi, who for six days together was covered with a thick cloud, so that he was not seen by any while on the mountain; and thus he remained, until he was admit”