Ezekiel 40

Ezekiel 40 GOD’ S FUTURE TEMPLE The Book of Ezekiel ends as it began, with a vision. In chs 1-3 Ezekiel saw a vision illustrating how God had visited his people in exile; these last chapters depict God dwelling in the midst of his people who have been re-established in their own land. Earlier in vision Ezekiel had seen the departure of the divine glory from the profaned temple (8:1-11:25). In these final chapters, God again dwells in the midst of his temple (43:5). Thus chs 40-48 are not a superfluous appendix to the book, but rather the climax of Ezekiel’s prophetic thought.

In the angelic guided tour of the Zion-to-be, the tedious details are not especially significant. The subject of the closing chapters of Ezekiel is the restitution of the kingdom of God. This theme unfolds in a vision in which are displayed in concrete detail a rebuilt temple, reformed priesthood, reorganized services, restored monarchy, reapportioned territory, and a renewed people.

Because chs 40-48 form a veritable continental divide in biblical interpretation, it is necessary first to survey the various approaches that have been taken in interpreting these chapters. This introductory section is followed by a description of the new temple envisioned by Ezekiel. OF EZEKIEL’ S TEMPLE The problem of the interpretation of Ezekiel 40-48 is one of the most difficult in biblical hermeneutics. Three main approaches to these chapters have been taken by scholars: (1) the literal prophetic; (2) the literal futuristic; and (3) the symbolic Christian.

The Literal Prophetic View: According to those who hold to the literal prophetic view of the temple, Ezekiel is here giving the blueprints for the temple that God intended for his people to build upon their return to the Holy Land. Philip Mauro is perhaps the most forceful proponent of this view. He argues that God’ s plan had always been to give his people the exact pattern of the sanctuary they were to build for his name . . . . And now again a house was about to be built for the Name of the Lord in Jerusalem. Therefore . . . we should expect to find at this period a revelation from heaven of the pattern to be followed in the building of that house. And just here we do find the revelation from God of the complete pattern and appointments of a temple, with directions to the prophet to show the same to the house of Israel.

It is sometimes argued against this view that too many details are omitted if Ezekiel intended these chapters to be a set of blueprints. This is certainly true, but it is no less true of the tabernacle specifications given to Moses at Sinai.

Plumptre, however, points to a more telling indictment of the literal prophetic view of the temple vision. He points out that there is no trace in the after history of Israel of any attempt to carry Ezekiel’ s ideal into execution. No reference is made to it by the prophets Haggai and Zechariah, who were the chief teachers of the people at the time of the rebuilding of the temple. There is no record of its having been in the thoughts of Zerubbabel, the Prince of Judah, and Joshua the high priest, as they set about that work. No description of the second temple or its ritual in Josephus or the rabbinical writings at all tallies with what we find in these chapters. In rebuttal to this line of argument, Mauro points out that there is no evidence now available as to the plan of the temple built in the days of Ezra.

Herod the Great had so transformed it in the days of Christ . . . as to destroy all trace of the original design. That question, however, which we cannot now answer, does not affect the question of the purpose for which the pattern was revealed to Ezekiel.

The Literal Futuristic View: Much support in recent years has been given to the Dispensational view, or what might be dubbed the literal futuristic view of Ezekiel’s temple. According to this view, God still has physical Israel very much in his plans. All prophecies pertaining to a glorious future for Israel are to be literally fulfilled in a millennial dispensation that is to follow this present age. Dispensationalists believe that the Jews will one day rebuild the temple in Jerusalem following the specifications given by Ezekiel. The Old Covenant blood sacrifices, festivals and rituals will be restored. The sacrificial offerings will be sacramental, rather than propitiatory, on the order of communion in the church age.

Among those holding this position regarding Ezekiel’ s temple, the following statement of G. L. Archer is typical:

Much caution should be exercised in pressing details, but in the broad outline it may be reasonably deduced that in a coming age all the promises conveyed by the angel to Ezekiel will be fulfilled in the glorious earthly kingdom with which the drama of redemption is destined to close.

Erich Sauer adds this thought: We stand here really before an inescapable alternative: Either the prophet himself was mistaken in his expectation of a coming temple service, and his prophecy in the sense in which he meant it will never be fulfilled; or God, in the time of the Messiah, will fulfill literally these prophecies of the temple according to their intended literal meaning. There is no other choice possible.

According to Dispensational principles of interpretations, all prophecies pertaining to physical Israel that have not been carnally or materially fulfilled are to be assigned to the millennial age. The Millennium becomes a convenient dumping ground for every prophecy that offers any difficulty. The unhappy result of this procedure is that many prophecies that were fulfilled at the first coming of Christ, or are being fulfilled even now, are relegated to some distant future. This postponement system is popular because it is safe and easy. It is safe because no one can conclusively refute it until the Millennium arrives. It is easy because it requires little spiritual discernment.

The Dispensational view fails to come to grips in any meaningful way with certain basic New Testament principles. The first principle is that the once-for-allness of the sacrifice of Christ nullified all animal sacrifices forever (Hebrews 10:18). In the light of the argument of Hebrews (7:18-19; 9:6-10; 10:1-9) that the Old Testament sacrificial system was abolished by Christ’ s death, it would be impossible to place Ezekiel’ s temple in any dispensation subsequent to Calvary, at least if these sacrifices are to be interpreted literally. The Dispensational retort that the animal sacrifices of the millennial temple will be sacramental— a memorial to the sacrifice of Christ— is weak. All five offerings of the Levitical system are mentioned. It is a gratuitous assumption that these sacrifices serve some different function in Ezekiel’ s temple than in the Old Testament Levitical system.

Still another New Testament principle to which the Dispensationalists fail to do justice is that the heirs of the kingdom are not national Jews (Matthew 21:43), but true Jews (Romans 2:28-29), who along with converted Gentiles constitute the new Israel of God (Galatians 6:16; 1 Peter 2:9-10).

Ezekiel’s temple visions present difficulties of interpretation, as is generally recognized; but whatever they may or may not mean, they certainly afford no support for the doctrine of a political future for the earthly Israel in the period just before and just after “ the rapture.”

The Dispensational view also fails to come to grips with the reality of God’ s present-age temple, the church of Jesus Christ. That temple is real, it is literal; but it is not physical (1 Peter 2:5; 2 Corinthians 6:16; Ephesians 2:13-22).

Symbolic Christian View: Many of the older commentators held that the entire vision of these final chapters was fulfilled symbolically in the gospel age and the Christian church. Much of the symbolism of these chapters has been borrowed by the apostle John in Revelation as he pictures the new Jerusalem, the church in the kingdom of God (Revelation 21:9 to Revelation 22:5). As John repaints the picture, he removes all traces of Judaism. Beasley-Murray sets forth this view as follows:

The conclusion of Ezekiel’ s prophecy, therefore, is to be regarded as a true prediction of the kingdom of God given under the forms with which the prophet was familiar, viz., those of his own (Jewish) dispensation. Their essential truth will be embodied in the new age under forms suitable to the new (Christian) dispensation. How this is to be done is outlined for us in the book of Revelation 21:1 -22:5-6. To this may be added the appropriate comments of Young: It is obvious that the prophet never intended these descriptions to be taken literally. It is clear that he is using figurative or symbolic language. Every attempt to follow out his directions literally leads to difficulty. Ezekiel himself may have anticipated that his plans would be carried out to the letter. The real question, however, is not what Ezekiel may have had in his mind, but what the Holy Spirit, who is the ultimate author of this temple vision, intended to convey through these chapters. A literal interpretation of the New Testament teaching regarding Christ’ s present-day temple (the church) surely suggests, if not demands, that one view these chapters as preparatory for the establishment of this spiritual, but nonetheless real, worship edifice.

The hermeneutical principle involved is this: fullness of promised blessing is here expressed in terms of restorative completeness. The vision, then, must be viewed as strictly symbolical, the symbols employed being the Mosaic ordinances. This is not spiritualization, but realization. In 2 Corinthians 6:16, Paul is not merely borrowing Old Testament language (Leviticus 26:12; Exodus 29:45; Ezekiel 37:27); he is proclaiming fulfillment. The material and physical fulfillment of some prophecies does not demand the material and physical fulfillment of all prophecy. Conclusion: All things considered, the symbolic Christian view of chs 40-48 seems the best alternative. The vision then pertains to the church of Christ upon earth, and perhaps in heaven as well. The prophets of the Old Testament often employed dark speeches and figurative language. They spoke in shadowy forms of the Old Covenant. But they spoke of Christ. Here Ezekiel, in his own unique way is preaching Christ. The temple vision is an elaborate representation of the messianic age.

If it be objected that these promises were made to physical Israel, it need only be pointed out that all these promises were conditional (Ezekiel 43:9-11). Israel of the flesh did not fulfill the conditions laid down. Hence, these promises (along with all the others) have been forfeited irretrievably. They find their “ yea” and their “ amen” in Christ (2 Corinthians 1:20).

Regardless of the interpretation to which one is inclined, certain great truths are expressed in these chapters: (1) Worship is central in the new age. (2) God dwells in the midst of his people. (3) Blessings flow forth from the presence of God to bring life to the most barren regions of the earth. (4) Responsibilities as well as privileges belong to God’ s people in the messianic age.

Why does Ezekiel give such exact details of the plan of the city and the temple? There is no evidence that the measurements of the exalted city contains any spiritual symbolism. Nonetheless, Ezekiel was a preacher, not an architect. In these tedious details, these truths are underscored: The details underscore the reality of the future city and temple. Much religious teaching is unimpressive because it is too general and abstract.

The details emphasize the definiteness of the future city and temple. The new Jerusalem does not exist in the ephemeral land of clouds. The man with the measuring line helps Israel to understand that the Israel of the future will have a definite shape and a divine design. Man’s ideas are generally hazy; but God’s are definite. The details depict the order that prevails in God’s kingdom. There is a place for everything, and everything is in its place. These chapters stress the principle of 1 Corinthians 14:40. The details force the conclusion that in God’s kingdom all things are arranged by divine directive. Moses was to make the tabernacle after the pattern shown to him in the mount (Exodus 25:40). Ezekiel wrote as a prophet, as a messenger of God. God’s cares for the smallest details of his people’s life and work. We should seek his guidance in these matters. The details signal the inauguration of a new covenant. At Mount Sinai, God gave Moses similar details for constructing the tabernacle. The old covenant commenced with tedious details of worship and structure. A similar section here, in the midst of discussion of the last days, suggests that God will enter into a new covenant with his people. Ezekiel 40-43 contains the second of three great architectural visions in the Bible. For the exiles, this temple vision fueled hope. It was a celebration of faith. Ezekiel provided the exiles with the raw material that permitted them mentally to visit the temple.

THE ANGELIC AGENT Ezekiel 40:1-4 Circumstances of the Vision (Ezekiel 40:1-2) Time of the vision (Ezekiel 40:1): In the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after the city was smitten, on that very day the hand of the LORD came upon me, and he brought me thither. The temple vision is dated to 573 B.C. (twenty-fifth year of our captivity), fourteen years after the destruction of Jerusalem. The phrase beginning of the year probably means the first month of the year. Ezekiel again experienced the overwhelming power (hand) of the Lord. Place of the vision (Ezekiel 40:2): In the visions of God, he brought me unto the land of Israel. He set me down on a very high mountain, upon which was something like the frame of a city on the south. Again (cf. Ezekiel 8:1-4) the prophet was transported in the visionary experience to the land of Palestine. He found himself on the top of a very high mountain. This is “theological geography” and points to Yahweh’s supremacy. 3 Mount Zion is in view. There Ezekiel could see what appeared to be the outline of a city on the southern end of that mountain.

The Angelic Guide (Ezekiel 40:3-4) His appearance (Ezekiel 40:3): He brought me there, and behold, a man. His appearance was as the appearance of bronze, with a line of flax and a measuring reed in his hand. He was standing in the gate. On Mount Zion, Ezekiel met a man. The description of this man makes it clear that he is a supernatural being. His appearance was like bronze (cf.

Ezekiel 1:4; Daniel 10:6). He carried a line of flax for measuring long distances, and a measuring reed as well (cf. Revelation 21:10-15). This angelic agent acts as both guide and interpreter for the prophet in these chapters. He is reminiscent of the scribe who appeared in Ezekiel 9:1-11 (cf. Zechariah 2:1).

The man was standing in the gate— the eastern gate of the temple’s outer court. This is the spot from which Ezekiel’ s visionary tour commences. His instructions (Ezekiel 40:4): The man said unto me, Son of man, look with your eyes, and hear with your ears, and consider all that I am about to show you, for you have been brought here in order that I might show them to you. Declare all that you see to the house of Israel. Four imperatives are given to the prophet in this vision. He is to (1) look, (2) hear, (3) consider, and declare.

Since the most used verb in the entire account is measured (twenty-nine times), the first imperative is preeminent. The temple tour proceeded in silence except for five occasions when the tour guide (the angel) broke the silence and addressed Ezekiel. All that Ezekiel saw and heard he was to consider (lit., set your heart) so that he might fulfill the fourth imperative, to declare, “not the Lord’s word as was usual, but the Lord’s architecture” (Ezekiel 40:4). These visionary “blueprints” were designed to help the exiles face the discouragement engendered by the

OF THE OUTER COURT AND ITS Ezekiel 40:5-27 The Outer Wall (Ezekiel 40:5): Behold, a wall on the outside of the house round about, and in the man’ s hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed. The measurements of the temple area are given in cubits. The cubit varied in length from time to time. A handbreadth is the width of four fingers. The standard cubit was six handbreadths (tip of finger to elbow), about eighteen inches. Apparently here the long cubit, equal to about 20.5 inches, is being used.

The measuring reed carried by the angelic agent was ten feet and three inches long. A wall surrounded the courtyard. This wall was one reed thick and one reed high (Ezekiel 40:5). The height of the wall reflects its external measurement. The higher level of the ground in the outer court (Ezekiel 40:6; Ezekiel 40:22) meant that from the inside the wall was only about two cubits high. The court could be entered by three identical gateways in the north, east and south sides of the wall.

No description of the gates of Solomon’s temple has survived. The gates that Ezekiel sees here resemble those that have been discovered in Solomon’s fortress cities (e.g., Hazor), rather than any known temple gates of biblical times. Ezekiel transforms those immense gates from a military to a religious setting. These gates symbolically guard the temple. They proclaim that no profane person shall be admitted into the presence of the holy God Eastern Gatehouse (Ezekiel 40:6-16): Then came he unto the gate that looks toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad. (7) Every lodge was one reed long, and one reed broad; and the space between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed. (8) He measured also the porch of the gate toward the house, one reed. (9) Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was toward the house. (10) The lodges of the gate eastward were three on this side, and three on that side; the three were of one measure: and the posts had one measure on this side and on that side. (11) He measured the breadth of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; (12) and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side. (13) He measured the gate from the roof of the one lodge to the roof of the other, a breadth of twenty-five cubits; door against door. (14) He made also posts, sixty cubits; and the court reached unto the posts, round about the gate. (15) From the forefront of the gate at the entrance unto the forefront of the inner porch of the gate were fifty cubits. (16) There were closed windows to the lodges, and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon each post were palm-trees. The description began from the outside of the eastern gate and worked inward. The technical Hebrew terms used in this account are not decipherable. Some uncertainty exists, therefore, about the exact meaning of each item and the corresponding relationship of each dimension. The gateways were approached by seven steps (Ezekiel 40:22; Ezekiel 40:26). Seven is the number of perfection in biblical symbolism.

The gateway itself consisted of a corridor with three square recessed lodges or guardrooms on either side (Ezekiel 40:7-10). A barrier of some kind— probably a low wall— separated the guardrooms from the corridor (Ezekiel 40:12).

The corridor opened into a large porch (eight by twenty cubits) that in turn opened into the outer court of the temple. The verb made in Ezekiel 40:14 has been given two interpretations. Some think it points to the fact that the one who is explaining this building had fashioned it previously. Another view is that the verb made is equivalent to estimate. It would not physically have been possible to measure the posts from bottom to top, so the angel made an estimate. The posts within the gate were decorated with palm trees (Ezekiel 40:16; cf. 1 Kings 6:29-35). The Lower Pavement (Ezekiel 40:17-19): Then he brought me into the outer court; and, behold, there were chambers and a pavement, made for the court round about: thirty chambers were upon the pavement. (Ezekiel 40:18) The pavement was by the side of the gates, answerable unto the length of the gates, even the lower pavement. (Ezekiel 40:19) Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, both on the east and on the north. Immediately inside the wall of the outer court was a paved area, called the lower pavement (Ezekiel 40:17-18). Thirty chambers were built on this pavement around the perimeter of the wall on the north, south and east (Ezekiel 40:17). Probably these rooms were intended for the use of Levites who were serving in the temple. The Northern Gatehouse (Ezekiel 40:20-23): As for the gate of the outer court facing north, he measured the length thereof and the breadth thereof. (Ezekiel 40:21) The lodges thereof were three on this side, and three on that side: and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth twenty-five cubits. (Ezekiel 40:22) The windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate facing east; and they went up unto it by seven steps; and the arches thereof were before them. (Ezekiel 40:23) There was a gate to the inner court over against the other gate, both on the north and on the east; and he measured from gate to gate a hundred cubits. The northern gatehouse was identical to the eastern gatehouse. The Southern Gatehouse (Ezekiel 40:24-27): Then he led me toward the south; and, behold, a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. (Ezekiel 40:25) And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth twenty-five cubits. (Ezekiel 40:26) There were seven steps to go up to it, and the arches thereof were before them; and it had palm-trees, one on this side, and another on that side, upon the posts thereof. (Ezekiel 40:27) There was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits. The southern gatehouse was identical to the eastern and northern gatehouses.THE INNER COURT AND ITS Ezekiel 40:28-47 The temple tour now examines the gates of the inner court on the south (Ezekiel 40:28-31), east (Ezekiel 40:32-34), and north (Ezekiel 40:35-46). The descriptions are similar to those of the outer gates. Southern Gate (Ezekiel 40:28-31): Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures; (Ezekiel 40:29) and the lodges thereof, and the arches thereof, according to these measures: and there were windows in it and the arches thereof round about; it was fifty cubits long, and twenty-five cubits broad. (Ezekiel 40:30) There were arches round about, twenty-five cubits long and five cubits broad. (Ezekiel 40:31) The arches thereof were toward the outer court; and palm trees were upon the posts thereof: and the ascent to it had eight steps. Although no mention is made of it, one must assume that a wall surrounded the inner court. One entered the inner court through three gateways that were of similar construction to the gates that led to the outer courtyard except in two respects: (1) The vestibule of these interior gateways was on the front rather than the back side as one approached from without; and (2) eight steps led up to the inner court (Ezekiel 40:31; Ezekiel 40:34; Ezekiel 40:37).

Eastern Gate (Ezekiel 40:32-34): Then he brought me into the inner court toward the east: and he measured the gate according to these measures; (Ezekiel 40:33) and the lodges thereof and the posts thereof, and the arches thereof, according to these measures: and there were windows therein and in the arches thereof round about; it was fifty cubits long, and twenty-five cubits broad. (Ezekiel 40:34) The arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps. The eastern gate that led to the inner court was identical to the southern gate. Northern Gate (Ezekiel 40:35-37): Then he brought me to the north gate: and he measured it according to these measures; (Ezekiel 40:36) the lodges thereof, the posts thereof, and the arches thereof: and there were windows therein round about; the length was fifty cubits, and the breadth twenty-five cubits. (Ezekiel 40:37) The posts thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps. The northern gate that led to the inner court was similar to the southern and eastern gates. Sacrificial Work Area (Ezekiel 40:38-43): A chamber with the door thereof was by the posts at the gates; there they washed the burnt offering. (Ezekiel 40:39) In the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering, the sin-offering, and the trespass­offering. (Ezekiel 40:40) On the one side without, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. (Ezekiel 40:41) Four tables were on this side, and four tables on that side, by the side of the gate: eight tables where upon they slew the sacrifices. (Ezekiel 40:42) There were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments wherewith they slew the burnt-offering and the sacrifice. (Ezekiel 40:43) The hooks, a handbreadth long, were fastened within round about; and upon the tables was the flesh of the oblation. Two factors indicate that the temple tour now reaches a climax: (1) the amount of space devoted to the description of the sacrificial work area; and (2) the first break in the silence of the tour guide (Ezekiel 40:45-46). Inside the northern gateway that led to the inner court was a special chamber where the burnt offerings were to be washed (Ezekiel 40:38). The intestines and legs of the burnt offering had to be washed before being brought to the altar (Leviticus 1:9).

Eight tables on which sacrifices were slaughtered were situated in the northern gateway. Four were within the porch or vestibule (Ezekiel 40:39), and four beyond the porch and within the gateway (Ezekiel 40:40-41). Four smaller tables of hewn stone were also found in the northern gateway. These tables held the sacrificial instruments, i.e., knives and receptacles for collecting the blood (Ezekiel 40:42). Within the northern gateway, slabs or hooks were fixed to pillars to allow the animal carcasses to be suspended while being flayed. The sacrificial meat, once cut from the carcass, was placed on tables previously mentioned (Ezekiel 40:43).

Three types of offerings were prepared in the work areas. In the burnt offering (Ezekiel 40:38-39; Ezekiel 40:42), the entire animal was consumed on the altar. This offering symbolized the consecration of the worshiper. The sin offering (Ezekiel 40:39) made atonement for unintentional sin (Leviticus 1:3-4). The trespass offering was a restitution offering (Leviticus 5:14 to Leviticus 6:7).

Explanations (Ezekiel 40:44-46): Outside the inner gate were chambers for the singers in the inner court, which was at the side of the north gate; and they faced north. (Ezekiel 40:45) He said unto me, This chamber, facing south, is for the priests, the keepers of the charge of the house; (Ezekiel 40:46) and the chamber facing north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto him. On the northern and southern sides of the inner court were the chambers of the sharim, i.e., singers. Choirs of Levites provided musical accompaniment during sacrificial ceremonies (Ezekiel 40:44). The interpreting angel explains that in this future temple these chambers would be occupied by the descendants of Zadok. Zadok was high priest in the days of Solomon. He was a descendant of Phinehas, the son of Aaron, to whom God had given the covenant of an everlasting priesthood (Numbers 25:13).

Ezekiel implies that there are two categories of priests. One group deals with the maintenance and security of the temple. The other manages the more important sacrificial worship. Those priests who ministered within the house (i.e., offering incense) occupied one of the priestly chambers (Ezekiel 40:45); those who served at the altar of sacrifice in the courtyard, lived together in another chamber (Ezekiel 40:46).

Measurements of Inner Court (Ezekiel 40:47): Then he measured the court, a hundred cubits long, and a hundred cubits broad, foursquare; and the altar was before the house. The inner courtyard was a square of one hundred cubits. This court had the altar as its center, and the front of the temple as its western edge. The Vestibule of the Temple (Ezekiel 40:48-49): Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side, and the breadth of the gate was three cubits on this side, and three cubits on that side. (49) The length of the porch was twenty cubits, and the breadth eleven cubits; even by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side. The description of the porch or vestibule, is ambiguous, and various configurations are possible. The front wall, on which the gates were hung, was five cubits on each side, and each leaf of the gate was three cubits, giving sixteen cubits (5 x 2 + 3 x 2) for the whole exterior breadth of the porch (Ezekiel 40:48). The interior breadth of the porch was eleven cubits. To harmonize this figure with the previous verse, one must conclude that the walls of the porch were 2.5 cubits thick. Steps led up to the porch, but the exact number is not given on the eastern front of the temple.

Pillars are mentioned in connection with the porch. They correspond to the famous pillars, Jachin and Boaz. These pillars decorated the porch of Solomon’ s temple (Ezekiel 40:49; cf. 1 Kings 7:21). Ezekiel Chapter Forty Verse 1 Part IV Ezekiel 40-48We are treating this final section of nine chapters lying at the end of Ezekiel as a unit, as have most of the scholars we have consulted. Furthermore, no very detailed study of the line by line descriptions given herein shall be attempted. Most of the sources we have consulted devote only a few paragraphs to the whole section; and those who have devoted fifty or sixty pages have usually presented nothing of very great interest. What we have here is a very detailed description of a magnificent physical Temple, somewhat loosely patterned after the Temple of Solomon, only much larger, complete with special living quarters for priests, and an elaborate system of animal sacrifices and other material offerings, along with the faithful observance of New Moons and Sabbaths, the whole picture rivaling the Book of Leviticus itself. Not just a chapter or two, but all nine of chapters 40-48 are devoted to practically nothing else except that Grand New Temple in Jerusalem which God promised would be built following Israel’s return to Palestine and the times of the salvation of Israel. An important fact bearing upon our study of this is the fact that no such Temple was ever built, and there is no indication whatever that it will ever be built. If indeed God promised that it would be built, just as it seems in this section, then the sinfulness and continued hardening of Israel as mentioned by Isaiah prevented it, in keeping with the Grand Condition presented byJeremiah 18:7-10, along with the Chosen People’s rejection of Christ, which led to the formation of the New Israel and the total abandonment of any need whatever for physical temples. Speaking of the New Israel, which God most surely established, what earthly use could God have for the Old Israel in times subsequent thereunto? The whole system of worship which Ezekiel foresaw in this passage exhibits no compatibility whatever with Christianity. (1) The very idea of a physical temple is repugnant to Christianity. “God dwelleth not in temples made with hands” (Acts 7:48). There will not even be a Temple in heaven itself. (2) Animal sacrifices and other material sacrifices for sins are a total contradiction of the Holy Truth that, “The Blood of Jesus Christ His Son cleanseth us from all sins” (1 John 1:7). “It is impossible that `the blood of bulls and of goats should take away sin” (Hebrews 10:4). (3) The special chambers for priests receive a great deal of attention in this section; but such physical quarters for a separate priesthood have no relevance whatever to Christianity. All Christians are “priests unto God.” a royal priesthood at that; and there are simply not going to be any distinctions whatever such as those provided for in this vision of a physical temple (1 Peter 1:6; Revelation 1:6, KJV). (4) Note that Ezekiel’s Temple is the one in which God shall dwell forever (Ezekiel 43:7). God’s Spirit entered the Holy Temple of his Church, the New Israel of God, on the First Pentecost after the resurrection of Jesus Christ, with that same tremendous sound “of the rushing mighty wind,” and with the forked flames as of fire sitting upon each one of the Twelve Apostles (Acts 2). Therefore, in this particular at least, Ezekiel’s Temple is nothing less than the Church of Jesus Christ. Certainly, God never entered a temple that was never built. The sound of the rushing mighty wind was the same sound heard when God left the Jewish temple because of the sins of Israel (Ezekiel 10-11). (5) Observance of New Moons and Sabbaths appear in this section as forms of worship; but Jesus Christ himself took the sabbaths out of the way, nailing them to his cross (Colossians 2:14). In the same passage, an Apostle warned Christians against the observance either of New Moons or sabbaths. (6) In the situation presented here in Ezekiel, all worship is centered in Jerusalem. As far as Christianity is concerned, such a proposition is absurdly ridiculous. Jesus Christ enlightened the Samaritan woman with the truth that neither in Gerizim nor in Jerusalem would men worship God, but they would worship in Spirit and in Truth (John 4:22 ff). In this light, it appears that little, if any, of these last nine chapters has much application to Christian students. With regard to the interpretation of this final section, Halley stated that, “It is a prediction of the Messianic Age; but some interpret it literally, as meaning that the Twelve Tribes will one day again inherit Palestine, that they will be distributed as here indicated, and that the Temple will be rebuilt literally in all particulars as here specified, and that literal animal sacrifices will again be offered."[1] We cannot possibly accept such a literal interpretation. The literal dimensions given here are, to say the least, quite impractical. “The square of the Temple given inEzekiel 42:20 is six times as large as the circuit of the wall encircling the old Temple. The city of Jerusalem, here has an area between three and four thousand square miles (about ten times the square miles within the Houston city limits). This is about as large as all of Judea west of the Jordan river."[2]There are several particulars in which the Messianic Kingdom (or Church of God) is clearly prophesied: (1) God’s dwelling in the New Temple (the Church); (2) the immense size of the New Institution; (3) the presence of all the tribes of Israel (the Ten tribes especially, who must be identified with the Gentiles following their loss to Assyria) indicates the unity of all men, Jews and Gentiles alike in Christ Jesus. It appears impossible to suppose any literal resurrection of the Ten Tribes. The only restoration they ever received, or ever can receive, is in the redemption “in Christ” of individuals such as “Anna” (Luke 2:36). As for the reason why such a material Temple was prophesied for Israel upon their return from Babylon, we can by no means be sure. It could very well be that, IF Israel had returned en masse as God intended, andIF they had truly rallied to God, believing and obeying him, that such a magnificent edifice would indeed have been built. Since no such pre-conditions ever were fulfilled, God did not build it, nor allow it to be built. In any case, such a vision of so grand a Temple would have served to encourage and motivate Israel’s return; and that might have been God’s sole reason for giving the vision. We cannot pretend to know. The appearance of animal sacrifices, and other elements, in this vision make it absolutely impossible to suppose that it could ever have been conceived of as having any utility whatever after the appearance of the Son of God, the Dayspring from on High, who was destined to rescue and save his people from their sins. THE RECORD OF WHAT THE VISION Ezekiel 40 The date. “This was fourteen years after the fall of Jerusalem."[3] “This was April 28,523 B.C."[4] There was the vision of the man measuring the east gate (Ezekiel 40:6-19). Measuring the north gate (Ezekiel 40:20-23). Measuring the south gate (Ezekiel 40:24-31). More on measuring the east gate (Ezekiel 40:32-34). More on measuring the north gate (Ezekiel 40:35-43). Description of the chambers (Ezekiel 40:44-47). Description of the porch (Ezekiel 40:48-49).

Ezekiel 40:1

General remarks. The last 9 chapters of Ezekiel form a group that has been considered to be among the most puzzling passages in the Old Testament. In matters of “doctrine” or conclusions as to the persona! conduct of man in relation to God no uninspired writer should be regarded as an “authority.” The use that may and should be made of such writers is to seek their assistance In learning the facts and truths that pertain t.o the meaning of language that is used by the inspired writers. This is especially Important as it pertains to statements that depend for their meaning upon history, and on lexicon authority as to the meaning of foreign words. I have consulted some half dozen such works with regard to the chapters now before us. Some of them insist on attaching a great deal of spiritual significance to them as being a picture of things pertaining to Christ and his church, even reaching over into the eternal age. Doubtless there will be found to be some parts of the group that may properly be so interpreted, and when I am convinced that such is the case I shall make my comments accordingly.

There is one point on which all of the mentioned writers agree, and that Is that the chapters as a whole are an ideal prediction of the reconslruction period after the 70-year captivity, particularly including the rebuilding of the temple. I believe they are correct in that matter and shall make my comments from that viewpoint. In studying descriptive compositions that are admittedly ideal and figurative, we should be careful not to make a literal application of the various statements. In symbolic language it is permitted lo picture conditions that would even be impossible if taken literally. (See the comments on the first chapter of this book.) This use of illustrative speech is done in par-ables, in which certain actions or cir-cumstances may he supposed that never did or perhaps never could actually happen, in order to compare some spiritual or moral principle that could occur. One purpose in making these extremes and physically impossible descriptions of things is to give emphasis to the facts and truths they are really intended to represent. Doubtless there will be other observations come to mind as we proceed with the chapters before us that could properly have been included in this introduction. However, I shall very earnestly insist that the reader go over this general statement a number of times before entering into the study of the verses, taking speciat interest in its several remarks and considering the whole composition as a KEY to the chapters.

Ezekiel 40:1. This verse establishes the date of the present prediction. To understand it we must again refer to the three divisions or stages by which the great 70-vear captiivty was accomplished, for the people of Judah were not taken in Babylon all at the same time. (See comments on the 24th and 25 chapters of 2 Kings In volume 2 of this Commentary.) Ezekiel was taken at the second stage which was 11 years before the city ims smitten at the early stage. It is a simple case of addition to see that an event that came 14 years after the third stage would he 25 years after the second, which the prophet terms our captivity because he was taken to Babylon at that time.

Ezekiel 40:2

Ezekiel 40:2. Ezekiel did not go bodily into the land of Israel, hut went only in the visions of Gad. This is similar to the experience of John in Revelation 1:10; Revelation 4:1-2, who never actu-ally left the island of Patmos, but saw and heard things in a vision. The prophet was shown the things in a vision and he saw a very high mountain (mountain meaning kingdom in symbolic language) and near it was a city.

Ezekiel 40:3

Ezekiel 40:3. Brass is a mixture of two or more metals mostly copper, hence the rendering would properly be that word. It is capable of being brought to a high polish, hence Is a fitting material to represent something that is attractive. This man had two measuring devices in his hand, a tape measure and a reed or rod. The first was for longer distances and the second for closer and specific dimensions. The mere existence of a measuring instrument of any kind indicates that something is to be “ checked” by the standard in force. The man stood in the gate which indicated that he was to be admitted into the place with authority for measuring it.

Ezekiel 40:4

Ezekiel 40:4. The gist of this verse is that Ezekiel was to give his undivided attention to what was soon to be said and done before him. Thou brought hither means the prophet had been put into a vision right there in the land of Babylon. The revelations about to be made to him will be for the information and encouragement of the people of Israel who were In a state of dejection from their bondage in the strange Land.

Ezekiel 40:5

Ezekiel 40:5. Ezekiel saw a house surrounded by a -wall that was to be measured with the reed mentioned in verse 3. Cubits as measurements of length were of different standards in ancient times. Most of them were based on the human body, beginning at the elbow and extending toward the tip of the fingers, or else reaching only as far as the wrist. The reed which the prophet saw was made on the basis of the cubit that extended from the elbow to the wrist, plus a few inches more, namely, a liandbreadth. The measuring reed in the hand of this “ man” was equal to 6 of the cubits described. The building was measured with this reed and it was one reed wide and one reed high.

Ezekiel 40:6

Ezekiel 40:6. The man entered the building to do some measuring of various parts of it. The point I wish to notice is that each of the parts the man measured was of the same dimension which was one reed.

Ezekiel 40:7

Ezekiel 40:7. Again the unity of measurements was observed, that they were each one reed. There was a space of 5 cubits (a little less than one length of the reed) between the chambers or rooms, but each of the rooms themselves was one reed. Here is an instance where the thing described was mathematically impossible (consult the KEY), for the rooms in a building could not each be the same in size as the whole structure. But such a thing would be possible were the measurements being cheeked by a law of principles and not of material proportions, The point is that God does not have a “double standard” in his dealings with mankind.

Ezekiel 40:8

Ezekiel 40:8, The porch was the same in size as the several parts Of the building. See the comments in the preceding verse on the subject of principles of standards.

Ezekiel 40:9

Ezekiel 40:9. There could be no logical or mechanical reason for varying from the rule of o-ne reed in some parts of the structure to he measured. Neither can we always see any special application of the peculiar descriptions given, In all cases, however, when the reader is confronted with some apparent contraditions or other puzzling statements, lie should consult the KEY at the beginning of this chapter.

Ezekiel 40:10

Ezekiel 40:10. In giving the measurements of different parts of the structure the idea of unity will be frequently noticed, which is the case in the present verse as we see the term one measure is used twice.

Ezekiel 40:11

Ezekiel 40:11. Even in the Instance where the figures differ from some others, we may observe the fact that only one basic standard of measurement is used; that is always the “ regulation” unit, of cubit or a multiple of it, or else an integral part of it. Such a rule is like the Lord’ s plan today, which is to require His people to use one rule only in gauging their speech and conduct; that one rule is “ the oracles of God” (1 Peter 4:11). But this divine rule does not make the same amount of demand of each person, it is to be according to his ability. But whatever difference of talent there may be, each servant of God must he measured by the same rule which is indicated in Philippians 3:16.

Ezekiel 40:12

Ezekiel 40:12. A reference to verse 5 shows that a measurement of 6 cubits is the same as one reed. In this verse the idea of unity in the principles of an authoritative standard is maintained. We have either the whole reed or a recognized portion of it which is a cubit.

Ezekiel 40:13

Ezekiel 40:13. We usually think of a gate as meaning an opening in a fence or other external protective wall. The lexicon, however, defines it merely as an opening whether a gate or door. In the measurements of this verse the distance from one chamber to another lacked one cubit of being 4 reeds, and the doors were lined up so as to be directly facing each other.

Ezekiel 40:14

Ezekiel 40:14, In this chapter the word post is always from the same original and is defined in the lexicon as any part that is constructed as a prop or support for some other portion of a structure; the posts of this verse were 10 reeds high.

Ezekiel 40:15

Ezekiel 40:15. Face is from a Hebrew word that Strong says has many applications. But one part of his definition is that it refers to something that turns, which probably is the reason it is used In connection with the gate of this structure. The distance between the entrance gate to the porch over the inner opening was 50 cubits or 8 reeds.

Ezekiel 40:16

Ezekiel 40:16. Narrow means somewhat closed in the way of a lattice, and a window was a place that was perforated. This may be understood by remembering that glass and other transparent substances for admission of light had not been devised in those times. It is reasonable to suppose that the kind of windows just described would not admit the amount of light that could be done with transparent glass. That is why they had to have them round about. The palm trees were some kind of ornaments either carved or painted upon the posts.

Ezekiel 40:17

Ezekiel 40:17. The word court occurs a number of times In the Old Testament and it is from chatser which Strong defines as follows: “ A yard (as inclosed by a fence); also a hamlet (similarly surrounded with walls).” Hence in this verse Ezekiel was taken into the open space surrounding the building which was paved. On this pavement there were 30 chambers which Strong defines as “ a room In a building (whether for storage, eating or lodging).” There would doubtless be frequent calls for just such a service.

Ezekiel 40:18

Ezekiel 40:18. The general pavement described in the preceding verse was on a level with the gates, and they were therefore conveniently related to the floors of the chambers. The lower pavement of this verse was by the sides of the gates and not directly connected with the chambers as to the height.

Ezekiel 40:19

Ezekiel 40:19. The lower gate was one that corresponded in elevation to the lower pavement of the preceding verse. The distance from this lower gate to the wall of the inner court was 100 cubits or more than 16 reeds.Ezekiel 40:20

Ezekiel 40:20

These courts all were inclosed by some kind of wall and they were provided with gates. All of these gates were measured in order to he “ checking” on them to see how they compared with the standard adopted of a cubit or multiple of it.

Ezekiel 40:21

Ezekiel 40:21. There were three little chambers on each side of the gate that is mentioned in the preceding verse. The posts were reinforcing parts added to strengthen the porch and arched covering over the pavement. This combination or unit was an oblong, being 50 by 25 cubits or about 75 by 37 feet.

Ezekiel 40:22

Ezekiel 40:22. Their windows means the windows of the preceding verse, and the arches were the porches or shaded covering over the windows. The dimensions of these parts were the same as those described in verse 16.

Ezekiel 40:23

Ezekiel 40:23. Over against means it was opposite to the other gates In a way that caused the three to face each other. There was a considerable space taken up with this unit of the great structure, for it was 100 cubits or about 150 feet.

Ezekiel 40:24

Ezekiel 40:24. The parts of the structure described in this verse were similar to those stated in verse 21, which is indicated by, according to these measures.

Ezekiel 40:25

Ezekiel 40:25. The windows were perforated or latticed places for the admission of light. Like those windows denotes that the windows of the building as a whole were made along the same line, which is in harmony with the principle of uniformity which tie Lord generally maintains In His works.

Ezekiel 40:26

Ezekiel 40:26. This last gate seems to have been higher than the area immediately adjoining it. for it required 7 steps to reach it.. The palm trees were ornamental items that were either carved or painted on the posts.

Ezekiel 40:27

Ezekiel 40:27. Tills side was similar to the others in that it had both an inner and outer gate; the gates were 100 cubits or 150 feet apart.

Ezekiel 40:28

Ezekiel 40:28. Ezekiel and the “man” are still at the south side and the prophet is witnessing the measuring of the gate from the viewpoint of the inner court. According to these measures means he used Lhe same standard that he did in the other places.

Ezekiel 40:29

Ezekiel 40:29. Little chambers are still the smaller rooms or resting places that were situated in various convenient places connected with the building. The windows and arches (covered porches) were like the others in both form and dimensions,

Ezekiel 40:30

Ezekiel 40:30. Lest the reader’s memory be dulled by the many repetitions and become confused by the different measurements, 1 shall again explain that these arches were parts that were in the nature of porches or porticoes. They served as a protection for the gates, as well as to add beauty to the architecture by conforming to the principles of symmetry and thus pleasing the eye when beholding it,

Ezekiel 40:31

Ezekiel 40:31. These arches or porches served as an overhead shield or protective covering for the parts where they were erected. One of them extended toward the outer court and the posts of it were ornamented with the like-nesses of palm trees. The elevation of thiB porch was 8 steps above the adjoining area.

Ezekiel 40:32

Ezekiel 40:32. The prophet was taken from one side of these structures to the other. He has been on the north and south, now he is brought into the inner court toward the east. According to these measures means the same standard of measurements was used that wag adopted at the beginning of the inspection.

Ezekiel 40:33

Ezekiel 40:33, The little chambers were the small resting places that were built round at the outer border of the pavement. They were all covered by arches or porches, reinforced by the posts. These porches were provided with windows or perforated spaces and the entire unit was built according to these measures or in harmony with the authoritative standard issued by the Lord which consisted of 6 cubits to a reed.

Ezekiel 40:34

Ezekiel 40:34, The present work of inspection was in the inner court according to verse 32, but the arches or porches were extended toward the outward court Since these arches were a sort of shield for the Walkways, we are not surprised to find them in so many places. These arches were supported by the posts which were ornamented with the same kind of engraving or painting that we have seen in the other places. This walkway was higher than the surrounding area so that it required 8 steps to reach it.

Ezekiel 40:35

Ezekiel 40:35. Again the “inspector” went to the north gate and applied the same standard of measuring tape that was used in other instances.

Ezekiel 40:36

Ezekiel 40:36. The measurements and other details observed here are the same as they were at the other gates generally speaking. There was a wonderful uniformity in all of the major parts of the great building.

Ezekiel 40:37

Ezekiel 40:37. Utter means the exterior and the thought is that the posts were provided for the porch to the extent of the outside area. There were two rows of the posts and all of them had the ornaments of palm trees, and it was necessary also to make 8 steps by which to reach the floor of this walkway.

Ezekiel 40:38

Ezekiel 40:38. Washed the burnt offering. The law of Moses required that animals intended for sacrifice on the altar must be washed (Leviticus 1:9; Leviticus 1:13; Leviticus 9:14).

Ezekiel 40:39

Ezekiel 40:39. The people of Israel were promised their release from captivity after the proper period of chastisement, at which time they were to return to Palestine and resume their worship of the true God. That would include the offering of animal sacrifices, and these tables were provided for the slaying of the victims.

Ezekiel 40:40

Ezekiel 40:40. A. great many beasts would be slain to meet the services of the people and many places of the entries to the building, 8 tables in all.

Ezekiel 40:41

Ezekiel 40:41. The location of the tables was in groups of 4 tables each.

Ezekiel 40:42

Ezekiel 40:42. The tables were hewn out of solid stone and were one and a half cubits square by one cubit high. The stone being less porous than wood made them more sanitary. The instruments needed in preparing the animals were kept on the tables. Burnt offering . . . sacrifice. For practical purposes these words may generally be used interchangeably, but when a distinction is made one means something voluntarily brought to the service while the other is specifically required.

However, the two are so interwoven in their application that I shall quote the definition from Strong for each. Offering is from quaiiAN and defined, “ Something brought near the altar, i.e,, a sacrificial present.” Sacrifice is from ZEBACH which is defined, “Properly a slaughter, i.e. the flesh of an animal; by implication a sacrifice \

Ezekiel 40:43

Ezekiel 40:43. Within means just inside the porch were hooks and they were used for convenience in handling the parts of the sacrifices.

Ezekiel 40:44

Ezekiel 40:44. These singers were the persons who conducted the services that had been started by David. This group was provided with some of the chambers or resting places on the inside of the court. These “ booths” were located by the side of the north gate and they faced toward the south. Then another was at the side of the east gate, and it faced toward the north.

Ezekiel 40:45

Ezekiel 40:45. These chambers were used also by the priests and their work was classified, one group having charge of the temple!

Ezekiel 40:46

Ezekiel 40:46. The other chamber was for the priests who served at the altar. Sons of Zadok means those who descended from that line of the priesthood.

Ezekiel 40:47

Ezekiel 40:47, This court was different from the one mentioned before. It was 100 cubits square and contained the altar upon which were burned the various sacrifices.

Ezekiel 40:48

Ezekiel 40:48. He brought me means the “ man” introduced in verse 3 who was conducting this inspection tour for the information of Ezekiel, Porch of the house means an entry to the main building. It had large posts or col-umns on each side, seveii and a half feet in thickness, for strength and massiveness in appearance.

Ezekiel 40:49

Ezekiel 40:49. This entry was a magnificent structure. It was 30 feet long and about 17 feet wide. Its floor was higher than the adjoining area and was reached by steps. In addition to the reinforcing posts there were pillars on each side of the entrance.