Ezekiel 40-48: The Temple and City of God

Introduction

1. This section is almost universally acknowledged to be one of the most difficult sections in the entire Bible.

a. Supposedly, Jews didn’t even read it until thirty and then trust Elijah will explain what isn’t understood.

b. While we may not be able to understand every aspect of this section, we can discover the lesson it teaches.

c. Let us be thankful that our salvation does not depend on mastering every detail contained in this prophecy.

2. The level of complexity and detail within the prophecy makes understanding it very difficult.

a. Even diagrams may have limited usefulness since some important details are left ambiguous.

b. Rather than exploring measurements and descriptions in detail, we will offer a broad, superficial overview.

I. Main Elements of the Vision

A. The Temple (40:1-43:17)

1. This is a fitting conclusion to Ezekiel’s book; it begins and ends with visions of Jehovah. 43:1-5

2. Ezekiel saw three main visions with complementary themes involving Jehovah.

a) In chapter one Jehovah appeared to Ezekiel and sent him to the captives.

b) In chapter 8 Ezekiel witnessed Jehovah’s glory departing the Temple.

c) In the final chapters Jehovah’s glory fills a new Temple shown to the prophet.

3. This vision begins with transport to the land of Israel and a man with a measuring rod. 40:1-5

a) Specific dimensions are uncertain; the cubit appears non-standard, between 18-24 inches.

b) Jim McGuiggan summarizes the information about the Temple given in chapters 40-42.[i]

B. The Worship and Service (43:18-46:24)

1. At this point in the text the altar of burnt offering is consecrated over seven days. 43:26-27

a) Notably, the sanctifying ritual includes animal sacrifice for atonement.

b) This and other examples of OT law will be critical in properly interpreting the vision.

2. Only those who were circumcised in heart and flesh would be allowed to enter. 44:9

a) The priests would minister, but only descendants of Zadok would come near. 44:10-16

b) The prince with priestly rights in chapters 44-46 appears to refer to the Messiah. 45:17

C. The Land (47:1-48:35)

1. Water flows in a trickle out of the Temple but it becomes a mighty river. 47:1-12

a) The imagery seems to be associated with Eden and is clearly borrowed in Revelation.

b) Jesus described God’s gift of the Spirit as “rivers of living water.” Jn. 4:10; 7:37-39

2. The description of the land’s division is symbolic; it may not even be geographically possible.

a) No territory is allotted on the east side of the Jordan; the worship is centrally located.

b) The divisions of the land in this text do not correspond to those before the captivity.

II. Major Views of the Vision

A. Literal-Historical

1. This view suggests the descriptions in these chapters belonged to the return from captivity.

a) The Temple described is the Temple to be built after the return from Babylon.

b) The division of the land described is the division to be observed after the return.

2. This view, however, falls far short in a number of ways.

a) This Temple was never built; the Temple of the return was built on Solomon’s ruins.

b) These divisions were never instituted; the land was never again divided by tribes.

3. Furthermore, in contrast to the plans God provided for the Tabernacle and the first Temple:

a) No materials for the construction of Ezekiel’s Temple are specified.

b) No command is given to build according to the pattern delivered in the vision.

c) No ark of the covenant, laver, lampstand, or altar of incense are to be found.

4. The context suggests the blueprint was for instruction, not construction. 40:1-4; 43:10-12

a) The overwhelming lesson of the vision was the demand of holiness. 43:6-9

b) This call for holiness seems to be the “law of the temple” they were to observe.

B. Literal-Futurist

1. This view suggests the description in these chapters will be fulfilled in a future millennium.

a) The Temple described is the Millennium Temple during Christ’s reign on earth.

b) The divisions of the land refer to the physical restoration of Israel in the Millennium.

2. This view, however, falls short in a number of ways.

a) It interprets literally and physically visions that convey spiritual truths figuratively.

b) It ignores clues to figurative interpretation suggested by internal and doctrinal conflicts.

3. The Literal-Futurist view directly contradicts OT teaching on the fulfillment of the land promise.

a) Premillenialists believe the land promise was never fulfilled. Jos. 21:43-45; 23:14-16

b) The land to be possessed in Ezekiel is less than they controlled before! 1Ki. 4:21, 24

4. The Literal-Futurist view does not agree with the physical geography of Palestine.

a) It describes a “very high mountain” in the land of Israel, but Mt. Moriah is not “very high.”

b) This is similar to figurative, Messianic references in other prophetic books. Is. 2:2; Da. 2:35

5. The Literal-Futurist view directly contradicts New Testament doctrine on several points.

a) It suggests an eternal dwelling on the old (present) earth. 37:25-28; 2Pe. 3:10

b) It requires one to be physically circumcised to enter the Temple. 44:9; Ga. 5:1-6

c) It requires restoration of the Levitical priesthood. 44:15-16; He. 7:11-19

d) It requires restoration of Sabbath and New Moon observances. 46:1-7; Co. 2:13-17

e) It requires restoration of animal sacrifices for atonement. 45:18-25; He. 10:1-4, 11-14

6. This vision is about spiritual symbolism, not physical reality. 43:5; 48:35

a) This view assumes literal fulfillment of figurative prophecies to support presuppositions.

b) Like the New Jerusalem in Revelation (21), this vision promises fellowship in holiness.

C. Spiritual-Symbolic

1. There are varieties under this heading that might deserve individual classification.

a) Some see the vision as being symbolic of the Church. (cf. Eph. 2:19-22; 1Pe. 2:4-10)

b) Others see this as general, apocalyptic prophecy affirming God’s blessing and presence.

c) I take the latter view as being most consistent with the immediate and remote context.

2. As noted above, there is no reason to interpret this text literally and abundant reason not to do so.

a) The pattern described is not comparable to actual plans for construction given elsewhere.

b) The references to OT sacrifice and service make it clear this is figurative or pre-cross.

3. The point is not the physical parameters for a Millennial Temple; it is the presence of God.

a) The people of God needed to know that God would dwell with them in glory and holiness.

b) But the people had to be holy too; they had to learn holiness if they hoped to be with God.

4. It may be asked, why is there so much detail if the lesson is general in nature?

a) There may be subtleties within the description that go unnoticed by a modern, western mind.

b) Regardless, the descriptive nature of the text enhances the prophecy and its message.

III. Modern Applications of the Vision

A. The Main Lesson: Holiness in God’s Presence

1. Fellowship with God is not without a price; it requires holiness of the members. 43:1-9

2. The call to holiness begins with contemplation of God’s word and shame for sin. 43:10-12

3. Not just anyone can enter God’s Temple; one must be circumcised by God. 44:4-9; Co. 2:11-12

4. How greatly do we value the opportunity to be residents of the city of God? 48:35

B. A Secondary Lesson: Giving Attention to the (Seemingly) Tedious

1. Ezekiel and his audience were to set their minds on the things the prophet saw. 40:4; 43:10-11

2. It can be difficult to fix our attention on God’s word, especially when the details seem tedious.

3. We need to learn to pay attention and meditate on the things of God to enhance understanding.

Conclusion

1. Have you grown to appreciate the prophet Ezekiel? Have you better learned that Jehovah is God?

2. These studies in Ezekiel have come to an end, but I hope your association with the prophet has just begun.

1. [i] There is a wall around this whole area which is 10 ½ feet high and 10 ½ feet thick.

2. The wall is a square and each side is 875 feet in length.

3. This outer wall has three gates on the north, south and east. To enter the gates one must climb seven steps. This means the ground outside the enclosure is lower than the area enclosed by the outer walls.

4. All three gates lead to the “outer court.” Around the outer court, at each of the four corners, is a boiling room for sacrifices.

5. Around the outer court, along the north, south and eastern walls are thirty chambers. We are not told specifically what they are for.

6. There is another wall inside the enclosure. It has three gates also (just like the outer wall). To go through these one has to climb eight steps. Going through these inner gates brings us into the “inner court.”

7. The “inner court” has the altar of burnt offering at the center.

8. To the west of the altar are steps (ten of them, according to the LXX of 40:49) leading up into the holy place. Going up the steps we first enter the porch or vestibule through swinging doors. This porch is a sort of waiting-room before entering the holy place.

9. Leaving the vestibule by another set of swinging doors we enter the holy place itself. It is 70 feet long by 35 feet wide. It has in it an altar-like “table” just in front of the swinging doors which lead to the holy of holies.

10. We leave the holy place through the swinging doors and enter the holy of holies. There is nothing in there.

11. Outside the holy of holies (on the west), separated from it by two walls (and some say, an open space) is another building about which we are told nothing concerning its purpose.

12. To the north and south of this building there are more kitchens (in additions to the four already mentioned) which are for the priests to do their work on the sin, trespass and meal offerings (46:19ff).

13. Outside the immediate temple area (but not in the outer court) on the north and south there are chambers for the priests. There are a group of them (42:1-14) in which the priests are to eat the sacrifices. There are also two other chambers (40:44-47), one on the north and the other on the south. The chamber on the south was (probably) a changing room etc. for those priests who were officiating at the altar and the one on the north was for those priests who were not actually officiating. (The Book of Ezekiel 346-347)