(23) Stood upon the mountain.--This mountain, on the east of the city, is that which was afterwards known as the Mount of Olives. It is considerably higher than the city, and commands a view over its entire extent. Here the Divine glory rested after taking its departure from the Temple and the city in the vision of the prophet. Here, in the vision of a later prophet (Zechariah 14:4), the Lord is represented as standing in the day of final judgment. Here, not in vision, the incarnate Son of God proclaimed the second destruction of the obdurate city (Matthew 24; Luke 21:20); and from the same mountain He made His visible ascension into heaven (Luke 24:50-51; Acts 1:11-12). The vision is now closed, and the prophet is transported in spirit back into Chaldaea, to declare what he had seen to his fellow-captives, and show them the vanity of their trust in the preservation of the guilty city.

11:22-25 Here is the departure of God's presence from the city and temple. It was from the Mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain. Though the Lord will not forsake his people, yet he may be driven away from any part of his visible church by their sins, and woe will be upon them when He withdraws his presence, glory, and protection.And the glory of the Lord went up from the midst of the city,.... Of Jerusalem, whither it was removed from the door of the east gate of the temple, Ezekiel 10:19; though no mention is made of such removal; and now, having left the temple, it leaves the city:

and stood upon the mountain, which is on the east side of the city; either waiting for the repentance of the inhabitants of it, leaving them with reluctance; or in order to bring down his judgments upon it, and behold its destruction and ruin: this mountain was the mountain of Olives, as the Targum interprets it: and so Jarchi and Kimchi; see Zechariah 14:5. Christ stood on this mountain and wept over Jerusalem, and from hence he ascended to heaven. This Jarchi calls the third remove of the Shechinah or glory of the God of Israel. The Rabbins say (q) it removed ten times, and reckon them thus,

"from the mercy seat to the cherub; from the cherub to the cherub; from the cherub to the threshold; from the threshold to the court; from the court to the altar; from the altar to the roof; from the roof to the wall; from the wall to the city; from the city to the mountain; from the mountain to the wilderness; and from the wilderness it ascended and sat in its own place, according to Hosea 5:15.''

(q) T. Bab. Roshhashana, fol. 31. 1.