Ezekiel 40

Subdivision 3 (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Ezekiel 45:1-25; Ezekiel 46:1-24; Ezekiel 47:1-23; Ezekiel 48:1-35).This final vision of Ezekiel has for its background the whole of his preceding prophecies. It is in the form of a great plan with accompanying specifications, drawn with the utmost care, delineated with mathematical exactness, and intended to give expression by its sharp outlines to those principles of God’s holiness and government which are set forth in the earlier messages of the book. It is important for us to get a general view before studying any of the details. It is not hard to see that the prophet embodies in the plan of the Sanctuary and the related subjects the great central truth of God’s holiness, and the divine order which must govern for blessing to be realized. Expression to this is given symbolically in the wonderful structure presented in the vision, and upon which in its glorious Millennial execution all the nations of the world will look as they come to worship. The truth of God’s holiness has been the theme pervading all of Ezekiel’s utterances, whether directed to Israel or the nations. Throughout the object in view is declared to be the knowledge of Jehovah in the holiness of His nature and government. This had been most seriously called in question by the rebellion and sin of His professed people. They had obscured His character and profaned His holiness in the eyes of the nations. The presentation of this fundamental truth in relation to Jehovah not only leads to the fullest exposure, arraignment, and judgment of Israel in the light of the glorious manifestation of God given to the prophet (Ezekiel 1:1-28; Ezekiel 2:1-10; Ezekiel 3:1-27; Ezekiel 4:1-17; Ezekiel 5:1-17; Ezekiel 6:1-14; Ezekiel 7:1-27; Ezekiel 8:1-18; Ezekiel 9:1-11; Ezekiel 10:1-22; Ezekiel 11:1-25; Ezekiel 12:1-28; Ezekiel 13:1-23; Ezekiel 14:1-23; Ezekiel 15:1-8; Ezekiel 16:1-63; Ezekiel 17:1-24; Ezekiel 18:1-32; Ezekiel 19:1-14; Ezekiel 20:1-49; Ezekiel 21:1-32; Ezekiel 22:1-31; Ezekiel 23:1-49; Ezekiel 24:1-27), but the prophet is led on to pronounce judgment upon the surrounding nations who had shown themselves enemies of God and His people, so that complete manifestation of Jehovah may be made in all the earth (Ezekiel 25:1-17; Ezekiel 26:1-21; Ezekiel 27:1-36; Ezekiel 28:1-26; Ezekiel 29:1-21; Ezekiel 30:1-26; Ezekiel 31:1-18; Ezekiel 32:1-32). Not only is Jehovah to be manifested in withering everything contrary to Himself by the breath of His holy judgment, proceeding from that august Presence which is revealed at the beginning of the book and broods over all its action, but He also is manifested in grace in resurrection power, restoring the prodigal to Himself in the power of the Spirit and as a new creation, followed by the defeat of the last unholy assault of the enemy (Ezekiel 33:1-33; Ezekiel 34:1-31; Ezekiel 35:1-15; Ezekiel 36:1-38; Ezekiel 37:1-28; Ezekiel 38:1-23; Ezekiel 39:1-29). Now that a people have been created suited to God and His holiness, we fittingly close with the picture of the divine order for Sanctuary, priesthood, people and land. The book opens with visions of God which set forth His almighty majesty; His unerring, ever harmonious movement toward the pre-destined end; His will in holy government, to which all creation must bow, to the accomplishment of which all events must contribute. The book closes with the vision of the Sanctuary in which this glorious Presence takes up His dwelling, in the plan of which He intends all creation to learn the truth of His character and relation to creation, since it forms a visible expression of the very truth His prophet has so emphatically spoken. We view things here according to the visions of God. We do not pass through the land to the Sanctuary, but begin with the sacred enclosure and proceed outward to the people and land. This is like the description of the tabernacle. It begins with the ark, the throne and mercy seat (Exodus 25:1-40). Or, again, like the sacrifices in Leviticus 1:1-17; Leviticus 2:1-16; Leviticus 3:1-17; Leviticus 4:1-35; Leviticus 5:1-19; Leviticus 6:1-30, the burnt offering is first, that in which all went up as a sweet savor to God. Then, too, this vision commences at the East Gate, that at which a little later the glory is to enter (Ezekiel 43:1-4) . This is ever the foundation of all blessing. We must begin with God, we must take His view-point. From this all unfolds in divine order, and with absolute precision. It is rather remarkable that there is only a single measurement which we can certainly define as being a measurement of height (Ezekiel 41:8) in the whole of this minute specification. As to the sanctuary, it is exclusively a ground-plan which is before us. This marks utter indifference to what seems to man a very great, if not the greatest, element of architecture. Nothing is considered to affect the imagination so much as height or loftiness of space, especially in a religious sense. “The height, the span, the gloom, the glory” of a venerable Gothic cathedral do not enter into the conception before us. It is characteristic of man in his pride and rebellion to aim at building a tower which will reach to heaven. In this an important principle may find illustration.

Man’s blessing is not found through his efforts to reach up to God, but through God coming down to him. Many are the illustrations of this, commencing with the scene in the garden (Genesis 3:1-24), which enforce the general truth that “A man can receive nothing, except it be given him from heaven” (John 3:1-36) . As a result of this coming down there is a great spreading out in relation to which height becomes an insignificant factor -the mountain is brought low, and the valley filled, for the revelation of Jehovah’s glory (Isaiah 40:3-5). In a general survey of the whole arrangement laid out in this vision, several general principles may be discerned as ruling this presentation of the fundamental truth of holiness. We may define them as separation, gradation, symmetry, sacrifice. That separation is of great importance in manifesting the character and name of God comes out in Ezekiel 43:7-12, where comparison is made with the first temple arrangements. Great defilement had arisen through the close proximity of the royal buildings to the Sanctuary, for the wickedness and idolatry of those who often occupied the former had been introduced into the latter. Further, the sharp distinction between the priests and Levites (Ezekiel 44:5-16) emphasizes the thought of separation, the guarding against all undue familiarity with the presence of Jehovah, and the exercise of His government in holiness. It is to be noted how past disorders are brought forward both to show the need of, and to enforce, the ordinances of the new Sanctuary. The same may be observed as to the priestly garments and the people, and other related details (Ezekiel 42:14; Ezekiel 44:19). All is manifestly designed to impress the observer with the distinct sanctity of Jehovah and His dwelling-place. This is a needful lesson for all times, and in the days to which these visions of God refer it will be not only enforced by precept, but will have its continual display before the whole world in the plan and service of the Sanctuary, to which all nations shall come to worship. A second principle of importance may be called gradation -a relative subordination or arrangement of parts so as to produce the desired effect, or express some one great truth. This is expressed in a way that could not fail to set forth the fundamental idea of holiness, and so give before the eyes of all a constant witness to this essential characteristic of Jehovah, who will then rule from Mount Zion over all the earth. First, as moving toward the divine centre, we have Israel’s separation from the nations; then the oblation in the midst of the land; then the Sanctuary with its walls and courts; finally the Temple and its three graded apartments -porch, holy place, and most holy place. The whole plan is a most impressive portrayal of the Divine majesty and holiness in the power and truth of which the Millennial blessing will be maintained. It will give an ever present object lesson to the world such as it has never seen before. Note, too, that the outer court is ’entered by seven steps, the inner by eight, and the House by ten.

It is an entrance into what is perfect as to its form and order (7); established in the blessing of the New Covenant, a new beginning for Israel (8); and all this through God manifest in holy government according to the fulness of the divine measure (10). God ever leads the creature, as to its learning and experience, by successive steps, into the secret of His presence.

We may learn this as a general principle of God’s ways in the tabernacle and its arrangement, in the days of creation, and in the recorded ’experiences of men of God. Whatever may be the absolute and perfect fulness of our standing, made ours the moment faith lays hold of God according to His Word, the apprehension or learning of it is by gradation, by successive steps. This, in one way, narrows the sphere, for constriction marks the gradation as we draw near the Divine presence, and yet in another way it is an introduction into the fulness of God. After speaking of the all-various wisdom of God, the eternal purpose in Christ, and the breadth, length, depth, and height which are connected with the riches of God’s glory, the apostle brings us to the love of Christ, the heart of all, which had its positive and full manifestation at the Cross in every way. This may appear to be constriction, a narrowing down to that upon which our hearts may rest in what, as we may say, is concrete. This is needful for us, and ever will be so.

But having reached the concentrated centre of all, notice there is immediate expansion, “which surpasses knowledge; that ye may be filled even to all the fulness of God” (Ephesians 3:1-21). Having found the divine centre we look out upon the vast expanse of grace and glory.

Again, he speaks of “every family in the heavens and on earth,” but the making known of the all-various wisdom of God is narrowed down to the assembly, though it will surely radiate to the utmost bounds. This mode of revelation is expressed in the most wonderful way of all, in a way seemingly constricted, if you please, yet ever abiding inscrutable, when we consider Christ in whom “dwells all the fulness of the Godhead bodily.” From the contemplation of the incomprehensible vastness of all things which that fulness ever pervades in a variety of constant manifestations we come to Him, and hear those marvelous words, the like of which cannot be found elsewhere, “Ye are complete in Him.” It is interesting in this very connection to find that, not the holiest of all, but the great altar is the exact centre of the whole sanctuary enclosure (see plan.). What a striking testimony to the truth of the Person and Work of Christ upon which is founded the glory of God and the blessing of man for time and ’eternity! May not the significance of this have influenced the mind of the godly remnant who later returned from Babylon? for they first set up the altar, and in it they found their protection in face of the surrounding peoples (Ezra 3:1-3). Again, in Noah’s day, the altar is prominent at the new beginning which is made after the purging judgment, typical, as we may well take this to be, of the Millennial scene after the introductory judgments of the day of the Lord. Then at the commencement of Solomon’s reign -another Millennial picture -the altar is the great gathering centre, and also the place of God’s revelation and blessing (2 Chronicles 1:1-17). Symmetry is another general principle illustrated in the plan and arrangements presented in this vision. Throughout there is a perfect balancing of the different parts in relative proportion and harmony. The constantly recurring square of 100 cubits, the whole sanctuary space being comprised of 25 such squares, and the preponderance of the numbers five and ten in the measurements, are suggestive in the light of what these numbers mean in Scripture. Such exactness of measurement and attention to detail as we find here must have as an underlying principle the harmonious arrangement of every part and relation as affecting both the buildings and the personnel of the Sanctuary. What do these things teach us? In the perfect balancing of every part we see how with God there is nothing of unevenness or undue proportion.

Every element and feature of His character is in perfect adjustment and harmonious manifestation. It is found in its moral and spiritual display in Jesus, and it will be in constant manifestation before all created intelligences throughout eternity when God is “all in all.” Further, it exhibits to us that there is perfect harmony, absolute precision, and perfect balance in His relation to the whole universe, or to the individual, in His every act, and in all His ways of wisdom, power, grace and love, in perfect holiness. The knowledge of this shall engage us for all eternity, when we shall no longer see through a glass darkly, but face to face, and known even as we are known. Then we shall say in a way impossible to us now, “O depth of riches both of the wisdom and knowledge of God! How unsearchable His judgments, and untraceable His ways! For who has known the mind of the Lord, or who has been His counsellor?

Or who has first given to Him, and it shall be rendered to him? For of Him, and through Him, and for Him are all things: to Him be glory forever, Amen” (Romans 11:33-36) . As previously mentioned, five and ten are here the prominent basic numbers of measurement. We have become familiar with the first as signifying how the weak creature and the Almighty God are brought together, an accomplishment possible only through grace, so that it is a number we find identified with the blessing of redemption. In its common division of four and one (4+1) it suggests the thought of the world and man, in his own natural weakness, under the gracious yet absolute government of God. It leads us, therefore, to the idea of responsibility on the part of the creature in his relation to God as sovereign over all. These things in display become a wonderful testimony (2) to the Divine fulness (3) -5 as 2+ 3. Such thoughts fit in admirably with the “visions of God,” which close Ezekiel. For they treat of the time when the new covenant in its gracious work, founded upon redemption, shall be made good in all its blessing to Israel, and the sovereignty of God and His perfect administration of government shall be exercised over all creation, in which indeed there shall be a visible display of the Divine characters in the righteous reign of Christ -the fifth universal kingdom (Daniel 2:1-49). In the 25 (5x5) squares of 100 cubits which comprise the sanctuary enclosure we have these things intensified. This intimates that their concentrated expression is found in the plan and ordinances of the Sanctuary, the holy of holies of the earth. This number (25) is also prominent in other parts of the vision (Ezekiel 40:1-49; Ezekiel 45:1-25; Ezekiel 48:1-35.). In the 100 cubits so constantly repeated we have 5x20 (5x4, or 10x2 or 10 +10). The latter number (20) appears in the holy and most holy places, also other adjacent parts, and must therefore be of some importance. The first division of this number (5x4) would suggest the truth of five intensified by universal application, four being the number of creation. This, indeed, will be the great lesson of the Millennial reign, that dispensation of the fulness of times, and the redemption of the purchased possession, accompanied as that will be with the manifestation of the sons of God. For the measuring of the other two possible divisions of the number twenty, we must first think of the meaning of ten, for it, too, appears as fundamental to the divine plan and order here revealed. In brief, it presents the perfection of divine government in the ordering of relations both Godward and manward (5+ 5), as, for example, we see in the ten commandments, and this as manifesting in fulness (3) the Divine perfections (7) (10=3+ 7), which, on the other hand, constitutes the witness (2) of the bringing together in grace of the weak creature and the Almighty God (5) in active display (10=5x2).

That from this, ten should be expressive of full responsibility (as also of judgment, since it relates to the accomplishment or non-accomplishment of responsibility), is easily understood, and finds illustration in Scripture. All of these things will be given. fullest manifestation in the Millennium.

To this the abundant testimony of the prophets concerning its characteristics bears witness. It is not, therefore, surprising that this number should play such an important part in the plan of the Sanctuary, which is the heart of the administration and manifestation of this glorious kingdom as established on the earth. Twenty, then, as the product resulting from the use of two, may suggest to us the competent testimony which will be given at that wonderful epoch to the things of which we have just spoken. Further, 100 is a dominant factor throughout, and so stamps the essential meaning of ten upon the whole arrangement here spread out for our contemplation. Well may we say that a perfect symmetry governs everywhere. There is minute care and great exactness shown in making this plan and in defining the relations of the several part’s. This is also true as to the ordinances of service for the Prince, priests, Levites and people. All this is surely designed to press upon heart and conscience God’s intense interest in the important truth presented in this great picture. A fourth general principle, which stands out prominently, is the permanent memorial of sacrifice, maintained in the presence of the revealed glory. It is not sacrifice rendered with a view of obtaining salvation, but sacrifice in view of accomplished salvation, which has been blessedly developed for us in Ezekiel 36:1-38; Ezekiel 37:1-28; Ezekiel 38:1-23; Ezekiel 39:1-29. Before closing this general survey, it may be well to speak of some remarkable omissions. In the order of feasts Pentecost is not mentioned. This, as we know, presents distinctively Christian truth which, being fully accomplished in the Church -no longer on the earth at the time this vision contemplates -is fittingly omitted from the feasts celebrated in the Millennium. There is no allusion to the ark. Is not this because of the more wondrous throne of glory which the prophet sees first in the visions of God which open the book, and which later he sees entering the House in the same form? This abides forever, filling the House (Ezekiel 43:3-7).

Every truth that the ark and mercy seat symbolize is found expressed in an intensified form in this remarkable chariot of the Divine glory, and over all is “the appearance of a Man.” All mention of any High Priest is omitted. This would seem to find its explanation in that when Christ bears the glory, sitting and ruling upon His throne, He is spoken of as “a Priest upon His throne” (Zechariah 6:12-13). From this passage we may also gather a suggestion as to why so much of seeming importance, needful for the construction of this great Sanctuary, such as measurements of height and details of style and treatment of both the exterior and interior of buildings and courts, is not given. Messiah, says Zechariah, “shall build the temple of Jehovah: even. He shall build the temple of Jehovah.” When He unrolls the completed design, and all that is needed is added to what was given to Ezekiel, then shall it be said, as once before when only the type of the glory was filling the eyes of the Queen of Sheba, “Behold, the half of the greatness of Thy wisdom was not told me.” There is no king mentioned. Again Zechariah gives us the answer: “And Jehovah shall be king over all the earth. . .the nations . . .shall go up from year to year to worship the King, Jehovah of Hosts, and to celebrate the feast of tabernacles” (Zechariah 14:9; Zechariah 14:16-17). In contrast to these omissions, we have “the Prince,” who has a unique and highly favored position. It is his privilege to occupy the eastern gate at which the glory of Jehovah entered. To him the offerings of the people are given, and by him administered in providing for the ritual of sacrifice. It does not appear that the people bring sacrifices of themselves, but that it is the Prince who gives all for the prescribed ritual, including the daily burnt offering (Ezekiel 45:17). The people are spoken of as simply worshipping at the times of offering by the Prince, but the act of offering is his, the priests and Levites acting in their respective capacities. He thus fills a representative position on behalf of the people in the matter of specific offerings, while in all of these the people may be considered as having their part, since, in the first instance, they present their offerings to the Prince (Ezekiel 45:13-17), and join in worship when he offers. It would seem also that he occupies a representative position for God toward the people, since he is privileged to commune with Jehovah at the East Gate. Finally, we may note that the omission of very much concerning the interior decoration, and the details of furniture, all so fully presented in relation to both the tabernacle and the first temple, only the more gives prominence and throws emphasis upon the great fundamental idea which it must be evident fills the whole vision. We have sought to show that this is the holiness of Jehovah. “Thou, son of man, show the house to the house of Israel, that they may be confounded at their iniquities; and let them measure the pattern.” The mind and purpose of God are revealed to His people that they (and we too) may rightly judge both themselves and their history in the light of the revelation, and also acquire the needed wisdom to correct and direct all their ways. The things written aforetime were written for our learning. It may be helpful to give in tabulated form the contents of these chapters. This will aid us in getting a comprehensive view of the whole subject. Subdivision 3 (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Ezekiel 45:1-25; Ezekiel 46:1-24; Ezekiel 47:1-23; Ezekiel 48:1-35).The Glory dwelling in the Restored Land. The principal subjects are: The new Temple buildings, the entry of Jehovah into the House, the great altar, and the service of consecration (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27). The ordinances regarding the personnel of the Sanctuary-priests and Levites (Ezekiel 44:1-31). The ordinances regarding the provision for the priests, Levites, and Prince, with his special responsibility to provide for the ritual in the Temple (Ezekiel 45:1-17). The ordinances regarding special and daily services in the Temple -the feasts, sabbaths, new moons, and offerings of the Prince (Ezekiel 45:18-25; Ezekiel 46:1-24). The river issuing from the Temple (Ezekiel 47:1-12). The boundaries of the holy land, and the privileges granted to strangers who sojourn among the tribes (Ezekiel 47:13-23). The divisions of the land (Ezekiel 48:1-35). Section 1 (Ezekiel 40:1-49; Ezekiel 41:1-26).The Sanctuary, the holy of holies, where the glory will dwell.

1. (Ezekiel 40:1-4) The occasion of the vision. (Ezekiel 40:1-3) The time, place, and communicator. (Ezekiel 40:4) The eyes, ears, and heart to be engaged. The testimony to be given.
2. (Ezekiel 40:5-47) The Gates and Courts: the precincts of the House.
3. (Ezekiel 40:5-27) The first court: the place of general assemblage. (Ezekiel 40:5) The wall. (Ezekiel 40:6-16) The Eastern Gate. (Ezekiel 40:17-19) Chambers, Pavement, and measurement of Court. (Ezekiel 40:20-23) The Northern Gate. (Ezekiel 40:24-27) The Southern Gate.
4. (Ezekiel 40:28-46). The inner court: and its gateways: the place of separation for priestly service. (Ezekiel 40:28-31) The Southern Gate. (Ezekiel 40:32-34) The Eastern Gate. (Ezekiel 40:35-37) The Northern Gate. (Ezekiel 40:38-43) Chambers for washing the burnt-offering. Four tables for slaying the burnt, sin, and trespass offerings. Eight tables for the sacrifices. Four tables for the instruments. Double hooks for sacrificial purposes. (Ezekiel 40:44-46) Chambers for the priests, keepers of the charge of the House, and keepers of the charge of the altar.
5. (Ezekiel 40:47) The Altar: the divine centre.
6. (Ezekiel 40:48-49; Ezekiel 41:1-4). The House itself into which the visible glory shall enter.
7. (Ezekiel 40:48-49) The porch.
8. (Ezekiel 41:1-2) The holy place.
9. (Ezekiel 41:3-4) The most holy.
10. (Ezekiel 41:5-11). The chambers around the House: the encompassment of divine fulness realized through accomplished creative sovereignty (3x10x3, 90 chambers in all). (Ezekiel 41:5-7) Their construction and relation to the house. (Ezekiel 41:8) The elevation of 6 cubits. (Ezekiel 41:9-11) Adjacent spaces and way of entrance to chambers.
11. (Ezekiel 41:12-14) The separate place: God in government maintaining holiness, according to the fulness of the divine measure (10x10). (Ezekiel 41:12) The building to the west. (Ezekiel 41:13-14) The two squares of 100 cubits each occupied by the two previously described buildings.
12. (Ezekiel 41:15-26) Interior details: symbolic of Messianic triumph.
13. (Ezekiel 41:15-21) General character: all established by measure in glory and righteousness.
14. (Ezekiel 41:22) The altar of wood: fellowship.
15. (Ezekiel 41:23-26) The doors: the manner of entrance. Section 2 (Ezekiel 42:1-20).The arrangements provided to preserve the service of the Sanctuary in separation from defilement.
16. (Ezekiel 42:1-12) The chambers before the separate place.
17. (Ezekiel 42:13-14) The purposes served by these chambers.
18. (Ezekiel 42:15-20) The established separation of the whole sacred enclosure. Section 3 (Ezekiel 43:1-27). The glory of Jehovah filling the House.
19. (Ezekiel 43:1-12) The place of the throne, glorious in majesty and holiness.
20. (Ezekiel 43:1-6) The glory itself.
21. (Ezekiel 43:7-11) The place of the throne -the seat of government.
22. (Ezekiel 43:12) The mount of holiness.
23. (Ezekiel 43:13-17) The altar -the place of sacrifice.
24. (Ezekiel 43:18-27) The offerings at the sanctification of the altar and the priests -the place of worship. (Note, The people and their rulers are reproved and corrected, 7-11). Section 4 (Ezekiel 44:1-31).Regulations concerning those who minister in the Sanctuary.
25. (Ezekiel 44:1-3) The supremacy of Jehovah: regulations regarding the Eastern gate, and the Prince’s privilege to use it.
26. (Ezekiel 44:4-14) The judgment and holiness which become His House: regulations regarding service in keeping the gates, and slaying the sacrifices; those who shall not be permitted to serve, and the Levites who are to minister in these ways, with the reason for their exclusion from the priesthood.
27. (Ezekiel 44:15-31) The priests: the features of their place and portion as sanctified unto Jehovah. They minister at the altar, are to be only sons of Zadok; their garments, their marriage, their service as teachers and judges, their preservation from defilement, their maintenance, are subjects of regulation. (Note, The people, Levites and priests are reproved and corrected, 6-13). Section 5 (Ezekiel 45:1-25; Ezekiel 46:1-24).Divine government exercised in the apportionment of the land, and the establishment of ordinances for worship and service.
28. (Ezekiel 45:1-8) The division of the land in which the Lord’s claim is given first place. The portion for the priests 25,000x10,000 The portion for the Levites 25,000x10,000 25,000x25,000. The portion for the City 25,000x 5,000 The portion for the Prince
29. (Ezekiel 45:9-12) Justness in practical dealings required by Him whose ways are full of mercy and truth. Regulations as to weight, measure, and coinage.
30. (Ezekiel 45:13-25; Ezekiel 46:1-15). The materials for, and the order of, worship.
31. (Ezekiel 45:13-17) The gifts of the people: these are rendered to the Prince whose charge is to provide for the sacrifices.
32. (Ezekiel 45:18-25) The yearly feasts. (a) The offerings to cleanse and atone for the House. (b) The passover and feast of unleavened bread. (c) The feast of tabernacles.
33. (Ezekiel 46:1-7) The sabbaths and new moons.
34. (Ezekiel 46:8-10) The manner of entrance and exit.
35. (Ezekiel 46:11) The regulation as to the meal-offering.
36. (Ezekiel 46:12) The Prince’s free-will offering.
37. (Ezekiel 46:13-15) The daily burnt-offering.
38. (Ezekiel 46:16-18) Warning against oppression.
39. (Ezekiel 46:19-24) Guarding the holy things. (Note, Princes are reproved and corrected, Ezekiel 45:8-12 and Ezekiel 46:16-18). (Note the prominence of the Prince throughout this section). Section 6 (Ezekiel 47:1-12).The victory over curse. The waters of continual refreshment and blessing flowing forth from the Temple. Section 7 (Ezekiel 47:13-23; Ezekiel 48:1-35).The perfect land, for “the Lord is there.”
40. (Ezekiel 47:13-21) The boundaries of the land.
41. (Ezekiel 47:22-23) Care for the stranger.
42. (Ezekiel 48:1-7) The tribes north of the sacred oblation.
43. (Ezekiel 48:8-22) The sacred oblation: the universal centre of glory, government, and worship.
44. (Ezekiel 48:23-29) The tribes south of the sacred oblation.
45. (Ezekiel 48:30-35) The gates of the city.
46. (Ezekiel 48:35) The name of the city. Subdivision 8 (Ezekiel 40:1-49; Ezekiel 41:1-26; Ezekiel 42:1-20; Ezekiel 43:1-27; Ezekiel 44:1-31; Ezekiel 45:1-25; Ezekiel 46:1-24; Ezekiel 47:1-23; Ezekiel 48:1-35).The Glory dwelling in the Restored Land

Ezekiel 40:1-41

Section 1 (Ezekiel 40:1-49; Ezekiel 41:1-26).The “Sanctuary, the holy of holies,” where the glory will dwell (Ezekiel 45:2-4). Our attention is first called to the Sanctuary and its various precincts, the dwelling-place of the divine glory during the Millennial kingdom. These two chapters contain a description of the gates, courts, and buildings which make up what will be the most sacred and glorious place in all the world. From it the power and blessing of God will flow forth to the ends of the earth. Here we have, as it were, the very heart of that golden age, from which will go forth those streams of life which will remove the blight of the curse, make the desert blossom as the rose, and bear to every rank of creation the revivifying touch. A great paean of praise will rise from the delivered creation thus brought into the liberty of the children of God, when the First-begotten shall have been brought again into the world, to whom universal homage shall be paid, His enemies having been made the footstool of His feet.

1. In order of time this is not the last prophecy of Ezekiel, that given in Ezekiel 29:17 being two years later (see Notes, p. 176). But this great vision is the only one that could fittingly close the book. The glory revealed to the prophet at the beginning, and which he saw a little later leave the defiled temple soon to be laid in ruins, he now sees returning to that greater and more wonderful earthly dwelling-place, spread out before him so that he may describe it to the house of Israel. In this there is a note of victory. It assures us of God’s ultimate victory over evil, apart from which the glory could not return. It teaches us that there is a divine limit to the progress of evil. The tide of wickedness may rise so high as to seem to overwhelm the power of God and administer defeat to Him; but in the ’end, in the fulness of the time, when all has been accomplished which He had in mind, and which He indeed has been working out through all the turbulent scenes of human sin and strife, He moves to the closing act, the day breaks, the dark shadows of night flee away, and the mastery of His hand over all, even in the darkest hour of the past, is seen as in retrospect, the course of history is reviewed in the light of the glory. What a comfort for faith! How good to know the living God!

He does not slumber or sleep. He abides faithful, no word of His can fail. “Have faith in God.” This vision was given, Ezekiel says, “In the twenty-fifth year of our captivity.” The fact that morally and spiritually it alone fittingly closes his book, though not the last communication given to him, seems to imply that the very year itself in which this vision is given bears a lesson to us. Why the twenty-fifth year? Is it not because as 5x5 it suggests how fully God (1) and the creature (4) are brought together, and this in fivefold power and blessing? Thus the thought is emphasized, intensified, for us; and need we wonder at this when it is the time that the creature shall be delivered from the bond of corruption and be brought into the liberty of the glory? Then with the glory in the land there shall spread to earth’s remotest bounds the blessing of Messiah’s reign in righteousness, the time when the Son of Man shall sit upon His throne and administer the government which will then rest upon His shoulder. The time is still more definitely stated as “in the beginning of the year, the tenth of the month.” Considering Ezekiel’s priestly place, and that the civil year, which was reckoned to begin with the first of the seventh month of the sacred year, was a late innovation among the Jews, having no relation to the divine economy with which the whole order of things here revealed has to do most intimately, it would appear certain that we are to think of that beginning of the year as referring to that spoken of in Exodus in connection with the Passover. This was the beginning of the year according to God’s order, and this would be first in the heart and thought of the prophet. Is it not just the light of redemption and deliverance from bondage that we might expect to illumine our entrance upon the glorious vista of earth’s golden age, of which this Sanctuary is the spiritual centre? What a word for downtrodden Israel to consider when pondering this book of their captivity prophet! All that that memorable event meant for them is to find its superlative accomplishment in the period to which this vision belongs. Then it is the tenth of the month when the lamb was taken to be kept up to the fourteenth day. This brings into view the blessed Person by whom alone all that is in prospect can be accomplished -Christ, who as a lamb without spot or blemish, has made peace by the blood of His cross; Christ who as the Lamb of God takes away the sin of the world; the Lamb who is so prominent in the book of Revelation, in which so much is given as to the circumstances and events relating to the period to which this vision shows the consummation. Finally, we are told that this vision was given in the 14th year after the city was smitten (see Chronological Chart, Appendix), when the temple was burned, and the walls of the city broken down by order of Nebuchadnezzar, but in fulfilment of the divine decree (2 Chronicles 36:11-21). Here again are we not to expect to find some note of comfort? Fourteen (7x2), testimony (2) given to the complete reversal of the ruin, and the bringing in of perfection (7), upon which the dark cloud of failure and ensuing judgment shall never fall again. Well may Haggai, as he looks beyond the insignificant temple of the restoration in his day, seeing as with the eye of God the glory of the Millennial temple, which Ezekiel describes, break out in prophetic ecstasy and say, “For thus saith Jehovah of Hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the desire of all nations shall come; and I will fill this house with glory, saith Jehovah of Hosts. The silver is Mine, and the gold is Mine, saith Jehovah of Hosts. The latter glory of this house shall be greater than the former, saith Jehovah of Hosts; and in this place will I give peace, saith Jehovah of Hosts.” Here we may digress, and think of another temple which lies in ruin, the walls of whose separation and protection have been broken down -the house of God which is the Church of the present time. As set up on the earth its history presents a sad spectacle, much of which may be found similar in character to that of Israel, for whatever is committed to the hands of men, though established in perfection at the beginning, suffers the same sorrowful blight. But, blessed be God, His Word teaches us in constantly recurring measure, by precept and example, in type and history, that the cycle must return to perfection, not so much like a circle returning to its beginning on the same level, but as lifted up on the line of perfection to a higher level than the point of beginning, revealing greater glory, from which flashes forth to the universe a knowledge of God not to be apprehended in any other way. So the latter glory of God’s “spiritual house” shall be greater than the former, when the Church shall be presented faultless in the presence of God’s glory, the temple of eternal praise throughout the generation of the age of ages (Ephesians 3:21). So too with creation -once there was a garden of Eden on the earth, then the earth shall be as the garden; once only one nation knew the blessing of a theocracy, then the whole world shall know it when “Jehovah shall be King over all the earth: in that day shall there be one Jehovah and His name one;” once only part of Israel knew God, then all shall know Him in themselves (Hebrews 8:11, New Trans.), for all Israel shall be saved when the Deliverer comes out of Zion. There is a glorious prospect wherever the eye of faith turns to contemplate the mystery of God’s will, the consummation of which is the universal gathering into one under the hand of Christ our Saviour and Lord.

In Him we have obtained an inheritance. We are His joint-heirs. Truly in the blessing of life and the glory of eternity we receive of His fulness, grace upon grace. Wonder of wonders that we should be called into the fellowship of God’s Son! The prophet was under the hand of Jehovah, and He brought him to the place of this vision. No other hand, no other guide, could bring him and open his eyes to see what are “the visions of God.” It is good to have this assurance of how he is brought to see. The divine seal is thus put upon all. They are visions of God, signifying that God is the Giver. It is the genitive of origin, or efficient cause. The location is definitely given. God brought Ezekiel into the land of Israel. These visions have to do with the whole nation, with the land when in possession of all the tribes, restored, united, blessed, all enemies smitten down, all internal conflict over. The prophet’s vantage ground is a very high mountain. This can be no other than Jehovah’s “holy mountain, the mountain of the height of Israel,” where Israel shall serve Him (Ezekiel 20:40-44). It is that mountain of Jehovah to which all the nations shall flow (Isaiah 2:2-3), beautiful in elevation, the joy of the whole earth, the city of the great King (Psalms 48:1-3). Question has been raised as to whether what Ezekiel sees is to be taken in a literal or ideal sense. There would be little profit in following the arguments on either side. All is expressly stated to be in vision, yet assuredly it must be a true picture, setting before us that which will be given actuality in all its parts in the time to which these visions belong. Great physical changes are intimately connected with the establishment of the Kingdom. The prophet’s approach is evidently from the north, since what he sees is on the south. It seems that he is brought by the way of the north from which came the great enemies of Israel, the way too by which they were carried into captivity. Now it is the return from all of that, with no enemy any more to swoop down from the north quarters, but judgment having brought in righteousness, a peaceable habitation is found. (Compare Isaiah 6:1-13; Isaiah 49:12; Jeremiah 37:1-9; Jeremiah 23:7-8). Upon the high mountain Ezekiel sees what resembles the building of a city -that is the group of buildings which is described in the following chapters. The prophet now sees a man standing in the gate, presumably the north gate of the sacred enclosure, for it would seem that he goes from this station with the prophet to the east gate (ver. 6), which is measured first. The man had the appearance of brass. It is the same metal as that used in the tabernacle and Solomon’s temple, which is, more correctly, copper. It is familiar to us as the symbol of strength (1 Kings 4:13; Job 40:18; Judges 16:21), protection (1 Samuel 17:5-6), unyieldingness in good or evil (Jeremiah 18:1-23; Jeremiah 15:20; Isaiah 48:4), and judgment (Leviticus 26:19; Deuteronomy 28:23; Micah 4:13). As it could be highly polished and reflect images it was used for mirrors (Exodus 38:8). Such mirrors were used to make the laver of the tabernacle which held the water of cleansing for the priests.

This last connection links it with the Word of God, of which the water is the well-known type. The characteristics of the copper are found in that Word which endureth forever, which is settled forever in heaven, and cannot be broken but must be all fulfilled, and makes all manifest even as the light, another figure of the Word (1 Peter 1:25; Psalms 119:8-9; John 10:35; Matthew 5:18; Hebrews 4:12-13; Psalms 119:105).

The character of God as a God of holy judgment, unchanging, enduring, and searching, all as revealed in His immutable Word, is the lesson of the copper. And this cannot fail to carry our thoughts to Him who is called the Word of God, who abides the same yesterday, today and forever, whose goings forth have been from eternity, and who is both the wisdom and power of God. With Him all the glory of God stands associated, and it is not strange then to find this metal prominent in the visions of God which open this book in which also the human form predominates. We find it also in the description of the glorious Person Daniel sees (Daniel 10:5-6), and John later (Revelation 1:15), both presenting the Lord Himself. Added to all this Ezekiel tells us that the glory of Jehovah which he saw returning to the new temple (Ezekiel 43:1-27) had the appearance of the vision he had previously seen. Thus what the brass, or copper, symbolizes has a prominent place in the manifestation of God’s glory. The man has in his hand a cord of flax and a measuring reed. He is prepared to measure. In fact it is with this labor that he occupies the prophet as he guides him through the courts and around the buildings of the Sanctuary. This work of measurement is prophetically significant. See Zechariah 2:1-13 and Revelation 11:1-19; Habakkuk 3:6. It suggests God’s care and interest; every thing relating to His purposes and promises is important. Then it may well signify that God has risen up to take possession it is the assertion of His title. Every false claim set aside, all that usurped possession removed, all shall be established according to the measure of truth and righteousness. From ver. 5 we learn that the measuring reed in the man’s hand was a reed of six cubits, each being a cubit and an hand-breadth, which means, if our conclusion is correct (see Appendix), a cubit of four palms or hand-breadths. We have learned that six expresses the thought of the limit imposed by God upon man. It is associated with evil, as in the case of Goliath, the Beast of Rev 13:1-18, and Nebuchadnezzar’s idolatrous image. Yet if it is linked with evil in full manifestation, it is just in this connection we find God overcomes and makes the wrath of man to praise Him. He gains the victory. David fells Goliath, and the Son of Man coming in His glory destroys the Beasts and sets up His everlasting kingdom.

On the sixth day of Gen 1:1-31 Adam is brought in to subdue and rule over creation, suggesting thoughts of mastery and government. Just such thoughts cluster around this measuring reed of six cubits. When God asserts His title to the earth, destroying those who have destroyed it, it will be in the way this number suggests. But it is by the arm and hand of a Man that this will be accomplished, and four (the four hand-breadths of the cubit here specified) is the number of man and creation, the Man Christ Jesus, the appointed Heir of all things, the One who will subjugate all things to Himself according to the purpose of God. The man now addresses the prophet. The visions of God require the concentration of every faculty -the eyes, ears, and inner man are all to be called into exercise. The things of God claim our undivided attention. We yield ourselves imperfectly to the divine requirement, and so fail in spiritual perception and intelligence. God’s hand brought His servant into the midst of these wonderful scenes that all that pertained to them might be shown to him by divine guidance, and then he was commissioned to make it known to the house of Israel. This is the way of divine grace.

These visions of God have to do with the time when Israel will be brought under the new covenant which is grace not law. But it is upon this principle that we are now blessed. Out of the land of our captivity to sin and Satan the hand of God brings us to the mountain-top of spiritual blessing. He has brought us there to be wholly taken up with our glorious heritage, and then to be ministers of its bounty to others. May our eyes, ears, and hearts be applied to all that the Holy Spirit, who searches the deep things of God, is ever ready to make plain to us. It is His delight to take the things of Christ and show them unto us. 2. (1) First of all the prophet beholds a wall on the outside of the house. The lesson of the measuring reed we have already suggested; it seems introduced here rather than in ver. 3 so as to link it with the fact that this encircling wall is one reed high, one reed broad -a reed of six cubits, equivalent to 7.2 feet, our measure. We see at once that this wall is not for protection against enemies, it is too low. Its significance is other than that of a bulwark to resist assault. The fundamental idea here expressed is that of separation, the wall teaches that the enclosed space is sanctified, set apart, to Jehovah, and this according to the symbolism of the number six. It preaches the exclusion of all that defiles.

This wall is as broad as it is high, being in fact foursquare, for perfect equality in every direction marks the holy requirements of God as to both the separation from and judgment of evil. Seven steps lead up to the outer court level. This may suggest to us that the way of approach to these holy precincts of God’s presence must be according to the perfection of Him who declares His character in this wall of separation. He must be sanctified in all those who draw near to Him. This first court is the place of general assemblage. For worship the people must go within. The wall is too high for any outside to observe what is going on within, and entrance must be in the prescribed way, and as ascending the seven steps of the gate-building. Both the way of our approach to God, and the character which pertains to it, are ordered by Him and must be according to what He is in Himself. This underlies the truth of redemption and all that flows out of it. This outer court, as determined by the various measurements given later, is evidently a square of 500 cubits. In our general observations on this vision attention has been called to the very large place given to five as a factor of measurement, and its significance, with that of those numbers in which it occurs, has been considered.
We now come to the east gate, which is really a large building 25 cubits broad by 50 cubits long (i.e., 30 feet by 60 feet). It is described in detail; the other gates conform to it. This gate-building is in several respects the most important of all. It is on the axis of the temple; by it the glory of God enters (Ezekiel 43:1-27); it is shut and no one permitted to enter it because “Jehovah, the God of Israel, hath entered in by it;” the Prince is privileged to eat bread in it before Jehovah, but he must enter by the porch and go out by the same way, there is no passing through it (Ezekiel 44:1-3). The plan in the Appendix will help us to understand the relation of the several parts of this structure. The arrangement of these gate-buildings with their six guard-chambers appears designed to emphasize the divine provision to preserve the sanctity of the house.

It evidences special care to exclude all that would profane these holy precincts. The careful attention given to detail must impress upon all concerned God’s care for the holiness of His dwelling-place, thus reminding the people of their own gross negligence and departure in the past, as a result of which they so wickedly defiled God’s house. This is pressed upon them in the ordinances given in Ezekiel 44:4-14. If then the wall speaks of exclusion, limiting entrance to the court by the gate-buildings, they certainly instruct us as to that watchfulness ever necessary to guard against the intrusion of what would defile, or not be according to the requirements of Jehovah. All must answer to the claims of His holiness. By these structural forms He was preaching against those abuses and idolatrous evils which prince and priest had allowed to traverse the court of His house, and even be set up within its walls. It was like saying to them in a parable of stone, “Holiness becometh My house forever.” Only one feature of decoration is mentioned -the palm. It is the symbol of beauty (Son 7:7) of righteousness, prosperity and fruitfulness (Psalms 92:12-14); of salvation and victory (Revelation 7:9); of kingly glory (John 12:13); and its extensive use in the first temple identifies it with the kingdom and glory of which Solomon’s reign is typical (1 Kings 6:29; 1 Kings 6:32; 1 Kings 6:35; 1 Kings 7:36; 2 Chronicles 3:5). These are the characteristic features of the Millennial age. Then palm branches were used at the Feast of Tabernacles (Leviticus 23:40; Nehemiah 8:15) -this feast typifies the time of peace and rejoicing which shall come when our Lord shall have established His kingdom upon earth, and Israel shall come into her possessions, and flourish amid Jehovah’s blessings in the land. Its inclusion of the eighth day suggests the new beginning under grace, the day of the new covenant in which the nation will then stand and abide forever. The constant, steady growth of the palm tree through all seasons symbolizes constancy, perseverance. Certainly the palm sets forth perfectly the character of the time to which these visions belong, and most suitably adorns these buildings. This outer court, with its east, north, and south gate-buildings, extends around the temple itself and the altar-court on three sides, and to the west there are additional buildings, with flanking chambers to north and south of the temple, and a gateless wall, In every direction the sanctity of the house is guarded, an arrangement manifestly different from that of the first temple, as Ezekiel 43:7-8 clearly intimates. Around this court, and abutting the gate-buildings, there is a pavement with chambers, which probably extended from the gate-buildings to the kitchens, or boiling places, situated in each of the corners of the court. No chambers, it would seem, are located on the west side; they are rather ranged along the court wall on the other three sides. These chambers would be for the people when feasting upon their offerings. The word here used for chambers is different from that for the guard-rooms, or lodges, in the gate-buildings. It suggests a rather spacious room. In 1 Samuel 9:22 it is rendered parlor, a room in which thirty persons could be accommodated at a feast. It is probable that these chambers were arranged in six groups of five each. We may be little able to interpret many of the details given as to these buildings, but it is noticeable that certain numbers stand out prominently, and these may at least suggest lessons which fit in with the time to which these visions of God unmistakably point. (2) The prophet now enters the inner court by the south gate, and is successively taken to the east and north gates. In connection with the last there is the provision for the work of sacrifice. In addition there are two cells for those having charge of the house and the altar, situated in the court itself, one near the north gate, and one near the south gate. The gate-buildings are not materially different from those already described. They have eight steps, one more than the others, so that the level of the inner court is the height of these eight steps above that of the outer court. This may be the reason why the pavement of the outer court is referred to as the lower (ver. 18). Within this inner court the priests performed their service with respect to the altar and the house. The garments in which they ministered within these precincts must be laid aside before they go out to approach the things of the people (Ezekiel 42:14). It seems significant that the work of sacrifice is connected with the northern gate. In Scripture the north is associated with judgment. From that quarter the stroke falls upon both Israel and Judah. The word itself, tsaphon, properly means “the hidden,” “the dark,” and is only used of the north as a quarter gloomy and unknown. The idea of darkness thus associated with it fits well with that of judgment. And in this connection we cannot fail to think of the darkness of Calvary, the outer darkness of eternal doom, and the gloomy darkness in which wicked angels are kept.

Darkness, too, is the term used to describe man’s state away from God, alienated by wicked works, and darkened in his understanding. Certainly in the moral and spiritual application, it is in relation to the north, speaking symbolically, that we need to learn the truth of sacrifice. Here then at the north gate of the inner court, the court of the altar, we have all provided for the accomplishment of this work, whether it be the burnt-offering, sin-offering, or trespass-offering. (3) We come now to the altar, the actual centre of the whole sacred enclosure,* standing at the centre of the inner court which is measured 100 cubits each way. Details and dimensions of the altar are given later (Ezekiel 43:13-17). Here it is mentioned to show its relation to the whole. It is the divine centre upon which every line of approach converges, east, north, and south. It surely stands as an abiding memorial of Christ and His sacrifice. This is central to all the blessing and glory in which Israel and the nations will participate, as indeed it is in regard to the whole universe (Colossians 1:19-20).

It will ever remind those who throng the courts of the Lord’s house of the Lamb of God who takes away the sin of the world. Upon the Mount of Transfiguration His death was the subject of converse. That scene set forth the glory of the kingdom of God come in power, and when it has actually come that death will not be forgotten. The peerless glory which will then invest Him will not hide the truth of that redemption by blood upon which all action in power is based.
In the next sections we have the description of the two courts, each 100 cubits square, in the first of which the house itself is located, and in the second, another building the purpose of which is not stated. Thus there is a series of three squares, each of 100 cubits, following each other toward the west, the first being the court of the altar already considered.
3. Now we are brought to consider what is called the house. This building over all Isaiah 60 cubits from north to south, and 100 cubits from east to west, with an open space of 20 cubits on three sides -north, west, and south. Successively, the porch, the holy place, and the most holy are measured. The plan shows the arrangement along with the surrounding chambers.* We may notice the terms used. The whole building is called “the house,” of which the porch is the first part described. The next part is called “the temple,” which Isaiah 40x20 cubits; this is the holy place. The third compartment is “the holy of holies,” 20x20 cubits. Connected with this building are chambers surrounding it in three stories -30 of these to each story, 90 in all.
To the west another building is located, having walls of 5 cubits’ thickness, and measuring on the outside 80x100 cubits. The principal measurements are then enumerated (vers. 12-15a). (a) -The house, 100 cubits long. (b) -The separate place (20 cubits), and the building (80 cubits), total, 100 cubits. (c) -The breadth of the house, 60 cubits, with the separate place, 20 cubits on each side, making the total breadth at the east end of these two squares 100 cubits. There follows (vers. 15b-26) an account of certain interior features and details of ornamentation. 4. In the temple of Solomon the dimensions are similar. The holy and most holy places are the same size, but the porch was 20x10 cubits, here 20x11, but the LXX gives 12; There too the height was given, but Ezekiel does not mention it. The side chambers are mentioned as five cubits, but Ezekiel specifies four. The account in 1 Kings 6:1-38 may help us to better understand the structure of the side chambers. These were in three stories also, and increased in breadth one cubit, the dimensions being 5, 6, and 7 cubits.

This means that the wall of the house receded with each story, so forming a resting-place for the floor beams, these beams not being let into the wall but bearing upon the ledge of one cubit formed by the receding wall. It is noticeable that no wall thicknesses are given in Kings or Chronicles. On the other hand the rich embellishment of Solomon’s temple is dwelt upon, its gold and precious stones; but of such details Ezekiel makes no mention, in fact the only material referred to is wood. This seems to indicate that at least one purpose is to impress upon us the massiveness and stability of these structures, rather than beauty of detail and adornment, while the arrangement of courts -increasing in height from the level beyond the outer court to the level of the house, and these courts with their gates so surrounding the Sanctuary as to guard it from all contamination with what was common, or would defile -seems designed to enforce the rebuke and admonition given in Ezekiel 43:1-12. Perhaps the dimensions themselves may yield us some helpful lesson. Five and ten appear as basic numbers in so many of the measurements often intensified by the use of 2, 3, 4, 5, 6, 7, 8, 9, and 10, that the general lesson seems to be that of divine sufficiency (1) identified for blessing with creature weakness (4), in the full accomplishment of every divine requirement (10). This will be manifest in the kingdom and glory. Practically all the digits by which all numbers are expressed are used in varying relations throughout this complex of buildings, suggesting how that day will be characterized by divine measure ruling in the most far-reaching manner. But in no instance is eleven. used as a factor. Twelve appears in the measure of the altar, and is a factor in certain measures noticed a little later.

Here we may find it in the breadth of the house, which is, including the free space on each side, 60 (5x12) cubits, but this may be also 6x10. All the multiples and the sums found by adding the measurement of different parts together are divisible by five or ten. There are no uneven multiples, or such as would leave a fraction when divided. All produces the sense of evenness, unity, harmony, stability, and so in the moral sense equity, righteousness, peace, sanctification, amid which the service and worship of Jehovah is carried out and the divine government exercised. As we consider these things and their spiritual import we understand why, “Many peoples shall go and say, Come, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.” The city of that day is, as Ezekiel shows us, a part of the great oblation, and Isaiah 60:1-22 is a wonderful description of it. The house, too, is spoken of, “I will beautify the house of My magnificence” (ver. 7). From the level of the inner court the house with its encompassing chambers is elevated a full reed of six cubits. To reach this higher level there seems to have been 10 steps, if the reading of the LXX is accepted. Thus seven steps led up to the outer court, eight to the inner court, and ten to the house. This suggests perfection in new covenant relation according to the fulness of divine requirements -in all 25 steps (5x5) in three sets, the latter speaking of full manifestation according to the power of the Spirit and the truth of resurrection. 5. The house is surrounded on three sides -north, west, south -by what is called the separate place, a space of 20 cubits, making three sections of court each measuring 100x20, and so having an area of 2,000 square cubits, or a total of 6,000. The extreme measurement of the house Isaiah 60x100, or the same total area of 6,000. This makes a total for this part of the sacred enclosure of 12,000 square cubits, which equals 12x10x10x10. Here we observe how 12 appears as an important factor; and the frequent use of three, which enters into six and twelve, and of ten, whether in multiplication or addition is worthy of notice. They appear in these areal measurements, in the number of chambers in the outer court (30), in those surrounding the house (30 in each of the three stories), and in the three successive squares of 100 cubits each, equalling 300x100.

Then in the area of each of these we have a fourfold use of ten, the area being 10,000 square cubits or 10x10x10x10, and this repeated three times. Thus we find three multiplied by two or four, giving us six or twelve, intensified by ten used once, twice, thrice, or in fourfold power. These basic numbers in their multiplied form cannot fail to impress any one who has given a little attention to their significance in Scripture. They teach us how divine fulness in complete manifestation (3) is exercised in government (12) according to every requirement Godward and manward (10), and this in realized victory over evil (6), as a result of which the Creator and His creature are brought together under the administration of Christ into harmonious relation to the praise of His glory (5). This general lesson appears stamped upon this whole arrangement. All is measured and ordered to set forth divine perfection, the basis of which is the reed of six cubits of four hand-breadths each, making in all 24, or 12x2, for it will be the full testimony (2) to the perfection and order of divine government (12) set up on the earth, and this under the hand of man -the Man Christ Jesus. “All was by measure.” 6. (1) As to the interior we are told of it being wainscoted with wood, ornamented with cherubim and palm trees, alternating, and each cherub having the face of a man and the face of a young lion. The significance of the palm tree we have already considered. This is now combined with the symbolism of the cherubim. Both are evenly distributed; there is perfect balance, symmetry rules throughout. From the scriptures in which the cherubim are mentioned they appear as “supports or guardians of the throne of God in His absolute righteousness and judgment,” and “seem clearly to represent the divine attributes of righteousness and its execution in judgment, which is the basis of all true government, human or divine, the only guarantee of the stability of that which is beneath its sway. The throne of iniquity can have no fellowship with the God of righteous judgment (Psalms 94:20).

Therefore God will overturn until the righteous Ruler comes who loveth righteousness and hateth iniquity (Ezekiel 21:27; Psalms 45:6-7). Such a throne can alone be ‘forever and ever;’ and this Ruler is the Melchizedek, ‘King of righteousness and King of peace,’ David’s Son and yet his Lord, who sits at God’s right hand till His enemies are made His footstool (Psalms 110:1-2).

In view of such a Ruler the people may well tremble and bow in heart to Him in the day of His grace ere His judgment fall; and yet when He takes His power to reign, the earth shall rejoice and be glad. For Him His whole creation waits in hope, for then will the children of God be manifested in their liberty of glory and creation be delivered from its present bondage” (Romans 8:21-22). The living creatures of the earlier vision of God’s majesty and glory are called cherubim in chapter 10, and there too we see them associated with the work of Judgment. But while there they have four faces, here in the sanctuary only two are mentioned, those of the ox and eagle being omitted. This emphasizes the lesson of the other two, that of the man suggesting intelligence combined with all the tender and gracious affections of human nature to which the face is the index by means of both look, word, and feature; and that of the lion denoting majesty of bearing, fearless and irresistible in authority and power. These features will characterize the government of God in the day of the kingdom and glory, and surely they find there superlative manifestation in Him who then will rule -in Him who is both the Man Christ Jesus and the Lion of the tribe of Judah. (2) The altar of wood, called “the table which is before Jehovah,” seems from this to have been placed on the central axis of the temple, and so in line with the doors of the holy of holies, the dwelling-place of the glory soon to enter. Of this only two dimensions are given, the height three cubits, the length two cubits, although the LXX adds that it was two broad, making it foursquare. This makes it appear quite different from the table of showbread in the tabernacle. It seems to be more like the golden altar of incense, both as to its form and location, yet the difference is very evident in that wood is the only material mentioned, and it is called a table as well as an altar. Little can we say about this, except that the thoughts of worship and communion combine in this the only article of furniture mentioned. The fact that it is only wood prohibits the actual offering of sacrifice such as the burning of incense, and nothing is said of bread being placed upon it.

Perhaps its dimensions may afford a lesson. By comparison it is four times the area of the altar of incense made for the tabernacle, and twice that of the table, being also twice its height; the altar was two cubits high, this altar-table is three.

Three is the number of full manifestation, of the Trinity, and particularly of the Spirit, and of resurrection; two is the number of testimony and communion, in both of which what three speaks of is revealed and enjoyed. These precious thoughts are combined as it were in this altar-table, and if we are permitted to link with it the altar and table of the tabernacle, then all that it speaks of centres in the perfection and fragrance of Christ -His Person, work, and the results, as found in life, fellowship, and acceptance -all as set forth in the incense and the bread of presence; and furthermore all of this found in manifest union, only in intensified form, as the enlarged dimensions may indicate, in the day of the kingdom and glory. It will be the dispensation of the fulness of time when all shall be gathered together in one under Christ to enjoy the accomplished reconciliation of all things, even the things on earth and in heaven. They will then be reconciled in manifest glory to the fulness of the Godhead, resting as this does and ever will be seen to do, upon the work of the sacrifice whose abiding memorial will be seen in the great altar which stands at the very centre of this Millennial Sanctuary. It will be the day pictured for us in Psalms 96:1-13; Psalms 97:1-12; Psalms 98:1-9; Psalms 99:1-9; Psalms 100:1-5, and also in the Hallelujah Psalms 146:1-10; Psalms 147:1-20; Psalms 148:1-14; Psalms 149:1-9; Psalms 150:1-6. Compare Isaiah 32:15-18; Isaiah 33:5-6; Isaiah 33:20-22; Isaiah 35:1-2; Isaiah 41:17-20; Isaiah 55:12-13. It is hardly possible to pass without notice that with all the detailed description of arrangement and measure here given, there is no mention made of many features prominent in the first temple and the tabernacle. At once we think of the candlestick, incense altar, veil, ark, censer, and all the many related vessels of service, with the wealth of spiritual instruction they afford. No mention is made of brazen sea nor laver, nor do we read of the lavish use of gold, as in the house built by Solomon. When we consider that Moses received the pattern of the tabernacle from God (Exodus 25:8-9), and that the pattern of all the house and its furnishings David “had by the Spirit,” by Jehovah’s hand upon him “instructing as to all the work of the pattern” (1 Chronicles 28:11-12; 1 Chronicles 28:19, New Trans.), the omission of so much in Ezekiel’s vision cannot fail to impress us. Though we may be little able to explain it, this difference serves to bring out into greater prominence what we have considered the chief lesson of this vision, in view of Ezekiel’s earlier prophecies and the several rebukes given in the final chapters. (3) The prophet turns to look at the doors of the temple and sanctuary. The brief description is sufficient to show that they are similar to those of Solomon’s temple (1 Kings 6:31-35), but here seemingly it is not so much the doors themselves which are of importance as the relation in which we find them. The altar-table just described being on the central axis of the temple, the prophet now notices the doors of both parts of the house, in direct line with it. Across this line of approach to the presence of the Glory, soon to be seen entering the inner chamber, lies this altar-table with its combined lesson if we have read it aright, of worship and communion. The only station for such holy service is in direct line with the opened Sanctuary. Through its unfolded doors the outshining light of the indwelling Glory would illuminate the altar-table, and shed forth its rays along the central line of its abode, passing through the doors at the porch to fall upon the great altar -“the hearth of God.” As we think of what is associated with this manifestation of the Divine Presence in the kingdom and glory, how fitting to be reminded of the cherubim and palm trees, whose meaning we have already considered! But why are there doors? May they not witness to God’s absolute right to shut out from His presence, if occasion require? There are two doors to each opening, and evidently two turning, or folding, leaves to each door. Thus the numbers two and four appear, and they may speak of witness-bearing toward the creation, and such a witness as the carved cherubim and palm trees indicate. The truth to which they witness orders, controls, as it were, the way of approach to the Divine Presence. And though the service and privilege of entering the house pertain only to the priestly family, the lessons of its parts and arrangements are not only for their instruction, but that the people themselves may know Jehovah as thus revealed (Ezekiel 44:23). But may we not also think of Christ in this connection? The figure of the door He applies to Himself, as we know. By Him there is entrance into full salvation. He, as having become Man, is the abiding witness of all that the cherubim and palm tree symbolize, and to all creation, to which He stands as Firstborn and the Image of the invisible God. Only by Him is there access to the altar-table and the indwelling Glory. He may give access, or be as a closed door shutting out forever. He may be the Saviour or the Judge, for to Him has been committed all in relation to salvation and judgment. A brief reference to the porch calls attention to its portal (or threshold), its windows, and the decoration, which in this case, as in that of other surrounding chambers (Ezekiel 40:16), was simply the palm tree. The cherubim is rather associated with the house itself, and the interior in particular. There is an alternative rendering, not without good authority, for the latter part of ver. 25 -“And there were wooden planks upon the front of the porch without.” If this is accepted the close of ver. 26 should read, “and the planks,” instead of, “and the portals.” These planks would then also have palm trees carved upon them as upon the surrounding walls -work which would all be in low relief. Thus the approach to the outer doors of the house would be over these carved planks. The word here rendered “wooden planks” is the one used where death by hanging on a tree is mentioned (Genesis 40:19; Deuteronomy 21:22; Joshua 10:26; Esther 2:23; Esther 5:14) . Moreover, it is by the tree cut down and fashioned to the proper form that this path of approach to the doors is made.

Is it too much to draw from this a suggestion of the Cross? By it indeed, in any case, the way has been made, whether for us or Israel, by which access is possible. It introduces, as it were, to that path upon which falls the light from the opened Sanctuary. And where more than in the Cross is manifested the symbolic meaning of the palm tree, both to the glory of God and the blessing of the whole creation! Before leaving this section let us revert for a moment to some of the dimensions of the house, in particular those of the three entrances which the plan shows to be as follows: Porch entrance, 14 cubits = 7x2. Temple entrance, 10 cubits = 5x2. Entrance to the Holy of Holies, 6 cubits = 3x2. Two the number of testimony and fellowship, and distinctly of Christ Himself as the second Person of the holy Trinity, rules throughout in this threefold entrance to the place of the divine glory. As threefold it implies fulness, and this as found manifested in what 7, 5, and 3 teach us, and that is perfection, but this found in the grace which has effected the union of the Creator and the creature (4+1), and this in relation to the fulness of the Godhead itself (3). And let us remember that what leads up to this from the court in which the great altar of sacrifice stands is a flight of ten steps, signifying -shall we not say? -that every requirement of the divine righteousness both Godward and manward has been perfectly met, and this, as we know, in the Person and work of Him of whom that very altar perpetually speaks -CHRIST. I may remark too that if the plan of the house is examined* it will be found that the wall-posts of these entrances are in this same fundamental ratio, only in reverse order, that Isaiah 3, 5, 7. Again in the dimensions of the Porch, Holy Place, and Most Holy we see how two rules with ten as the number multiplied, as also in the open space of 20 cubits which surrounds this structure. One more feature which gives prominence to the house with its side chambers is the foundation upon which it rests, which is “a full reed of six cubits” above the level of the surrounding court including that of the altar, and projects five cubits from the outside walls of the building (see Appendix).

Six, as the number which speaks of the divine limit to evil, and of mastery over it, and of the subjugation of all things to God, is the fitting measure for the foundation of His house of glory. Notice too that it says a full reed; there will be no coming short in what this measure of six cubits means. And it extends out five cubits all around the house, for all is realized in the blessedness of that grace which reigning through righteousness brings God and man together to share in and enjoy the triumph and the fruits of the old Serpent being smitten, his head crushed by the blessed and glorious Man whose heel he in malice and enmity had bruised at the Cross. How heaven and earth will sing His triumph! The redeemed creation will join as one to adore the Lamb. \