Eze 40:1 | KingComments | STEP | With Ezekiel 40, the final section of the book begins. After the restoration of Israel in its land (Ezekiel 36-37) and the extermination of its last enemies (Ezekiel 38-39), the realm of peace can be established in all its glory. While almost all the other prophets go no further than mentioning the realm of peace, sometimes with a brief description of that peace, Ezekiel goes into detail in these final chapters (Ezekiel 40-48) about the new temple, the new priesthood, and the new division of the land in the realm of peace. After all the battles, there is finally complete rest everywhere on earth. The center of that rest is the sanctuary – mentioned briefly in Ezekiel 37 ( ) – where the LORD dwells and is served. Ezekiel 40-48 can be subdivided as follows: 1. First, Ezekiel gives a description of the sanctuary (Ezekiel 40:1-42:20), in which the glory of the LORD returns ( ). 2. Then he describes the altar and its dedication and the priestly service that takes place in the sanctuary (Ezekiel 43:13-47:12). He can give this description because the LORD gives him in a vision a picture of the sanctuary and its statutes. 3. In the last section (Ezekiel 47:13-48:35) we see the new inhabitants of the land and the division of the land among the twelve tribes. Note: The explanation of this last section of the book of Ezekiel is not always easy. Interpreters have pointed out the following problems for its interpretation and application: 1. The description is not complete. 2. There are differences in the Hebrew manuscripts, sometimes including distinctions between what is written and what is read. 3. The text of the Septuagint (LXX) is in some cases clearer than the Hebrew text (and sometimes tacitly adopted by translators). 4. The specific architectural terms used, the meaning of which is unknown even in the time of the LXX. [End of note] The description of the sanctuary that Ezekiel sees in the vision is not complete. For example, most of the height measurements are missing. Also mostly missing is the mention of the materials needed in the construction of the sanctuary. When Moses built the tabernacle and when Solomon built the temple, those materials were mentioned. The absence of the enumeration of materials seems to imply that this description is primarily concerned with the presence and use of the temple, its existence and purpose. However, it is mentioned elsewhere that the materials will be supplied by kings of various nations ( ), from which people will also come to help with the construction ( ). The description of the tabernacle is also not given in detail. But what is lacking in that description is not an insurmountable defect when Moses built and erected it. For Moses saw the example of the tabernacle on the mountain ( ; ). Something similar applies to Solomon’s temple, for Solomon received the design of the temple from his father David in writing ( ). The temple that Ezekiel sees will be built by the Messiah Himself, the Lord Jesus ( ). We may have for our idea now an incomplete description of that temple, insufficient to replicate it in detail. The Lord Jesus as the Builder is the guarantee that that temple will be perfect in every detail. Nothing will be lacking. Every part and every room will be in the right place and of the right dimensions. They will be in perfect harmony with and in proper proportion to all other parts and rooms. The rather dry enumeration of dimensions looks rather technical. As a result, the description – as with the tabernacle – seems to give little food for the heart. But all who have learned that God has had every word written down in His Word because He considers it important for us, will long to know what He also has to say to us through this description. For “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” ( ). Even though we do not know the exact meaning or place of some of the details, it is clear that God is working in an orderly fashion, according to a well-defined plan. This is reminiscent of the order that He also desires to see maintained in the church, His house in this age ( ; ). When it comes to the service of worshiping God – and that is the emphasis at this sanctuary – He indicates at length and precisely how He wants His people to perform that service. This is also true for us in this day and age, as the Lord Jesus says: “But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. God is spirit, and those who worship Him must worship in spirit and truth” ( ). The Old Testament describes four dwellings of God. The first is the tabernacle. This is the (movable) dwelling place of God with His people in the wilderness. The second is the temple, the permanent dwelling place of God in the land. This was built by Solomon and destroyed by Nebuchadnezzar. This is the first temple. The third dwelling place of God is the temple built by Zerubbabel after the return to the land of a remnant from the Babylonian exile. This temple was later enlarged by Herod and destroyed by the Romans in the year 70. This is the second temple. The temple that Ezekiel sees and describes for us is the third temple, that of the realm of peace. Now it is significant that these four dwelling places of God are all in fact one and the same dwelling place. The Scriptures make that clear. To begin with, we see that what is true of the tabernacle is also true of the temple. The writer of the letter to the Hebrews speaks of the tabernacle, while speaking of the service in the temple ( ). The arrangement of and service in the tabernacle is, so to speak, interchangeable with the arrangement of and service in the temple. This identification continues in the three temples. We learn this from the prophet Haggai. Haggai speaks to the people who have returned from exile in the land of God and have rebuilt the temple. He says of the just rebuilt house of God to all who stand by it: “Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison?” ( ). He speaks emphatically of “ this temple in its former glory”. By this he refers to the temple that Solomon built. They have rebuilt that temple – “this temple” – though without the splendor that that temple had. Haggai also prophesies of the future temple, the temple of Ezekiel. That too is not a new dwelling place of God, but a renewal and enlargement of its original glory. God says: “I will fill this house with glory” ( ). Again, “ this house”! He adds: “The latter glory of this house will be greater than the former” ( ). In Ezekiel 40-42 we have the actual description of the house. In a vision, the prophet walks with a Man Who gives him a tour through the entire temple. This tour happens, except for a few interruptions, silently. All kinds of architectural aspects come to attention. While Ezekiel watches in silence, the Man also takes all kinds of measurements. The Man breaks silence several times to explain something to Ezekiel ( ). Later He speaks a few more times ( ). The LORD Himself also speaks, when His glory returns to the temple and He instructs Ezekiel to pass on the message of the house he saw ( ). SOME TOOLS to Help Understanding the Description of the Temple The website https://www.christipedia.nl contains some animations: 1. Animation of the messianic temple according to the Jew Chaim Clorfene. Duration: 1 min 55 sec. English spoken. Author: Chaim Clorfene.com. Uploaded on Youtu-be.com Jun 12, 2012: https://youtu.be/M58fM2ae7Zw 2. Verse by verse animation of Ezekiel 40. At the top left of the animation is the verse number. Duration: 6 min. 1 sec. English text in the illustrations. Author: Bibli-aprints.com. Upload on Youtube.com Aug 30, 2012: https://youtu.be/YNmERZkT6JM 3. Verse by verse animation of Ezekiel 42-43. At the top left of the animation is the verse number. Duration: 3 min 28 sec. English text in the illustrations. Author: Bibli-aprints.com. Upload on Youtube.com Sept 11, 2012: https://youtu.be/oQRegCrJHzk Ezekiel is shown the vision of the new temple when he has been in exile for twenty-five years ( ), which is in the year 573 BC. He does not speak of ‘ my exile’ but of “our exile” (cf. ), indicating that he does not place himself outside or above the people who have been taken into exile, but is part of them. He suffers as a righteous with the unrighteous. The date is specified. It is “at the beginning of the year, on the tenth of the month”. By “the tenth of the month” is meant the tenth of the month of Abib ( ), the first month of the religious calendar. The tenth day of that month is the day on which the paschal lamb for the Passover was to be chosen ( ). Thus, it is the day when the people had to be engaged carefully with the paschal lamb in view of the deliverance of the people and the security of the firstborn behind the blood of the lamb. The fact that the LORD gives the temple vision on this very day connects the deliverance of the people from the bondage of Egypt with the future deliverance and security of the people under the protection of the LORD by virtue of the blood of the true Passover, the Lord Jesus ( ). Just as God delivered His people to dwell with them then, He will do so again in the (now near) future. This is also a comforting thought regarding the fall of Jerusalem, which is also mentioned in the dating. It is “the fourteenth year after the city was taken”. The city will rise again as the city of the great King, Who as the paschal Lamb Himself laid the foundation for it. He will then dwell in the midst of His people in His temple. “On that same day”, accurately marked with date and mentioning the fall of the city not thought possible, “the hand of the LORD” comes upon Ezekiel. By this is meant that the Spirit comes upon him and seizes him. “In the visions of God” he is brought “into the land of Israel”, where he is set by Him “on a very high mountain” ( ; cf. ). The word “there” ( ) in Hebrew is shamma . With this word shamma , “there”, the book also ends ( ). Led by the hand of the LORD, Ezekiel arrives on the south side of the mountain where was “a structure like a city”, which is the temple complex. He expresses himself in the same vague way he did in Ezekiel 1. That vagueness will disappear more and more as he gets to see everything up close. Again, it is noted that Ezekiel is brought “there”, shamma ( ; ). He sees a Man there. This Man will show him the sanctuary in all its details. This Man is indeed the Angel of the LORD or an appearance of the Son of God (cf. ; ). This is evident in the Man’s appearance, which is “like the appearance of bronze”. Bronze is the picture of the righteousness of God that endures in the fire of God’s judgment ( ). The Man perfectly meets the righteousness of God. He has two instruments of measurement in His hand: “a line of flax and a measuring rod”. With the line of flax, great distances and round shapes can be measured ( ). The measuring rod is practical for measuring the height of something and for measuring flat surfaces, for example, a wall. These instruments of measurement are the ordinary instruments carried by a master builder. That He measures means that He is the Owner (cf. ; ; ). It is His house and He determines how it will look. He is also the Builder ( ). The Man stands in the gateway. Often the gate is the place of justice ( ; ). Here the gateway has more of the idea of a secure and controlled entrance to the temple. The Man instructs Ezekiel to keep his eyes and ears well open to all that He will show him of the temple ( ). Next, Ezekiel is to give attention to the teaching connected with it. Finally, the LORD says to him that He has brought him there with the purpose of showing him all this. He immediately adds that Ezekiel is to declare all that he sees to “the house of Israel”. There are four verbs here in the imperative: “see”, “hear”, “give attention”, “declare”. This order is important for anyone who wants to study God’s Word. The order is also important for us as we walk with Ezekiel. Then we must see what he sees and hear what he hears and give attention to it with our hearts. Then we can declare it to others (cf. ). The command given to Ezekiel makes it clear that the description of the temple is a message from God to the people of Israel, which they are to take in with their eyes, ears and hearts ( ). We may apply that to ourselves when it comes to the spiritual temple in our day, the New Testament church. The future temple that Ezekiel sees will – like the tabernacle and the first temple (of Solomon) and the second temple (of Zerubbabel) – be a picture of the true temple of God in heaven ( ). The temple refers in every detail to the Lord Jesus, the Messiah. He as Man is the complete fulfillment of the temple, He is the true dwelling place of God ( ; ). In the description of the temple in Ezekiel, the particular emphasis is on the holiness of the house. The tabernacle and the temple are also holy buildings and a picture of the church as a holy house. But in the temple that Ezekiel describes, the emphasis is very much on the holiness of the house. In addition, the area around the temple is also a most holy area because the glory of the LORD has moved into the house ( ). Thus, on the day of Pentecost, the glory of God has come to dwell in the church when the Holy Spirit is poured out. He fills both the whole house where the believers are gathered and the individual believers ( ). This future, literal, material temple therefore refers in type or example to the church, which in this age of grace is the temple of God ( ; ; ). Just as Ezekiel must thoroughly study and speak of the plan of the temple and the service therein, so it is also important for us to be concerned with God’s plan for the spiritual house and to conduct ourselves in accordance with it ( ; ). It is also important that all the redeemed be told these things by teaching. The temple is also a picture of the body of the believer in this age of grace ( ). Therefore, there are important spiritual lessons also for the individual believer to learn from Ezekiel’s description of the temple.

‏ Ezekiel 40:1

Introduction

With Ezekiel 40, the final section of the book begins. After the restoration of Israel in its land (Ezekiel 36-37) and the extermination of its last enemies (Ezekiel 38-39), the realm of peace can be established in all its glory. While almost all the other prophets go no further than mentioning the realm of peace, sometimes with a brief description of that peace, Ezekiel goes into detail in these final chapters (Ezekiel 40-48) about the new temple, the new priesthood, and the new division of the land in the realm of peace.

After all the battles, there is finally complete rest everywhere on earth. The center of that rest is the sanctuary – mentioned briefly in Ezekiel 37 (Eze 37:26 ; 28) – where the LORD dwells and is served.

Ezekiel 40-48 can be subdivided as follows:

1. First, Ezekiel gives a description of the sanctuary (Ezekiel 40:1-42:20), in which the glory of the LORD returns (Eze 43:1-12).

2. Then he describes the altar and its dedication and the priestly service that takes place in the sanctuary (Ezekiel 43:13-47:12). He can give this description because the LORD gives him in a vision a picture of the sanctuary and its statutes.

3. In the last section (Ezekiel 47:13-48:35) we see the new inhabitants of the land and the division of the land among the twelve tribes.

Note: The explanation of this last section of the book of Ezekiel is not always easy. Interpreters have pointed out the following problems for its interpretation and application:

1. The description is not complete.

2. There are differences in the Hebrew manuscripts, sometimes including distinctions between what is written and what is read.

3. The text of the Septuagint (LXX) is in some cases clearer than the Hebrew text (and sometimes tacitly adopted by translators).

4. The specific architectural terms used, the meaning of which is unknown even in the time of the LXX. [End of note]

The description of the sanctuary that Ezekiel sees in the vision is not complete. For example, most of the height measurements are missing. Also mostly missing is the mention of the materials needed in the construction of the sanctuary. When Moses built the tabernacle and when Solomon built the temple, those materials were mentioned.

The absence of the enumeration of materials seems to imply that this description is primarily concerned with the presence and use of the temple, its existence and purpose. However, it is mentioned elsewhere that the materials will be supplied by kings of various nations (Psa 68:29), from which people will also come to help with the construction (Zec 6:15a).

The description of the tabernacle is also not given in detail. But what is lacking in that description is not an insurmountable defect when Moses built and erected it. For Moses saw the example of the tabernacle on the mountain (Exo 25:9 ; 40; Heb 8:5). Something similar applies to Solomon’s temple, for Solomon received the design of the temple from his father David in writing (1Chr 28:19).

The temple that Ezekiel sees will be built by the Messiah Himself, the Lord Jesus (Zec 6:12). We may have for our idea now an incomplete description of that temple, insufficient to replicate it in detail. The Lord Jesus as the Builder is the guarantee that that temple will be perfect in every detail. Nothing will be lacking. Every part and every room will be in the right place and of the right dimensions. They will be in perfect harmony with and in proper proportion to all other parts and rooms.

The rather dry enumeration of dimensions looks rather technical. As a result, the description – as with the tabernacle – seems to give little food for the heart. But all who have learned that God has had every word written down in His Word because He considers it important for us, will long to know what He also has to say to us through this description. For “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2Tim 3:16-17).

Even though we do not know the exact meaning or place of some of the details, it is clear that God is working in an orderly fashion, according to a well-defined plan. This is reminiscent of the order that He also desires to see maintained in the church, His house in this age (1Cor 14:40; Col 2:5). When it comes to the service of worshiping God – and that is the emphasis at this sanctuary – He indicates at length and precisely how He wants His people to perform that service. This is also true for us in this day and age, as the Lord Jesus says: “But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. God is spirit, and those who worship Him must worship in spirit and truth” (Jn 4:23-24).

The Old Testament describes four dwellings of God. The first is the tabernacle. This is the (movable) dwelling place of God with His people in the wilderness. The second is the temple, the permanent dwelling place of God in the land. This was built by Solomon and destroyed by Nebuchadnezzar. This is the first temple. The third dwelling place of God is the temple built by Zerubbabel after the return to the land of a remnant from the Babylonian exile. This temple was later enlarged by Herod and destroyed by the Romans in the year 70. This is the second temple. The temple that Ezekiel sees and describes for us is the third temple, that of the realm of peace.

Now it is significant that these four dwelling places of God are all in fact one and the same dwelling place. The Scriptures make that clear. To begin with, we see that what is true of the tabernacle is also true of the temple. The writer of the letter to the Hebrews speaks of the tabernacle, while speaking of the service in the temple (Heb 9:1-7). The arrangement of and service in the tabernacle is, so to speak, interchangeable with the arrangement of and service in the temple.

This identification continues in the three temples. We learn this from the prophet Haggai. Haggai speaks to the people who have returned from exile in the land of God and have rebuilt the temple. He says of the just rebuilt house of God to all who stand by it: “Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison?” (Hag 2:4). He speaks emphatically of “this temple in its former glory”. By this he refers to the temple that Solomon built. They have rebuilt that temple – “this temple” – though without the splendor that that temple had.

Haggai also prophesies of the future temple, the temple of Ezekiel. That too is not a new dwelling place of God, but a renewal and enlargement of its original glory. God says: “I will fill this house with glory” (Hag 2:7). Again, “this house”! He adds: “The latter glory of this house will be greater than the former” (Hag 2:9).

In Ezekiel 40-42 we have the actual description of the house. In a vision, the prophet walks with a Man Who gives him a tour through the entire temple. This tour happens, except for a few interruptions, silently. All kinds of architectural aspects come to attention. While Ezekiel watches in silence, the Man also takes all kinds of measurements.

The Man breaks silence several times to explain something to Ezekiel (Eze 40:4 ; 45 ; Eze 41:4 ; 22 ; Eze 42:13 ; Eze 43:18). Later He speaks a few more times (Eze 46:20 ; Eze 47:6 ; 8). The LORD Himself also speaks, when His glory returns to the temple and He instructs Ezekiel to pass on the message of the house he saw (Eze 43:6-12).

SOME TOOLS to Help Understanding the Description of the Temple

The website https://www.christipedia.nl contains some animations:

1. Animation of the messianic temple according to the Jew Chaim Clorfene. Duration: 1 min 55 sec. English spoken. Author: Chaim Clorfene.com. Uploaded on Youtu-be.com Jun 12, 2012: https://youtu.be/M58fM2ae7Zw

2. Verse by verse animation of Ezekiel 40. At the top left of the animation is the verse number. Duration: 6 min. 1 sec. English text in the illustrations. Author: Bibli-aprints.com. Upload on Youtube.com Aug 30, 2012: https://youtu.be/YNmERZkT6JM

3. Verse by verse animation of Ezekiel 42-43. At the top left of the animation is the verse number. Duration: 3 min 28 sec. English text in the illustrations. Author: Bibli-aprints.com. Upload on Youtube.com Sept 11, 2012: https://youtu.be/oQRegCrJHzk

Ezekiel in Visions Brought into Israel

Ezekiel is shown the vision of the new temple when he has been in exile for twenty-five years (Eze 40:1), which is in the year 573 BC. He does not speak of ‘my exile’ but of “our exile” (cf. Eze 33:21), indicating that he does not place himself outside or above the people who have been taken into exile, but is part of them. He suffers as a righteous with the unrighteous.

The date is specified. It is “at the beginning of the year, on the tenth of the month”. By “the tenth of the month” is meant the tenth of the month of Abib (Exo 13:4), the first month of the religious calendar. The tenth day of that month is the day on which the paschal lamb for the Passover was to be chosen (Exo 12:2-3). Thus, it is the day when the people had to be engaged carefully with the paschal lamb in view of the deliverance of the people and the security of the firstborn behind the blood of the lamb.

The fact that the LORD gives the temple vision on this very day connects the deliverance of the people from the bondage of Egypt with the future deliverance and security of the people under the protection of the LORD by virtue of the blood of the true Passover, the Lord Jesus (1Cor 5:7b). Just as God delivered His people to dwell with them then, He will do so again in the (now near) future.

This is also a comforting thought regarding the fall of Jerusalem, which is also mentioned in the dating. It is “the fourteenth year after the city was taken”. The city will rise again as the city of the great King, Who as the paschal Lamb Himself laid the foundation for it. He will then dwell in the midst of His people in His temple.

“On that same day”, accurately marked with date and mentioning the fall of the city not thought possible, “the hand of the LORD” comes upon Ezekiel. By this is meant that the Spirit comes upon him and seizes him. “In the visions of God” he is brought “into the land of Israel”, where he is set by Him “on a very high mountain” (Eze 40:2; cf. Rev 21:9-10). The word “there” (Eze 40:1) in Hebrew is shamma. With this word shamma, “there”, the book also ends (Eze 48:35).

Led by the hand of the LORD, Ezekiel arrives on the south side of the mountain where was “a structure like a city”, which is the temple complex. He expresses himself in the same vague way he did in Ezekiel 1. That vagueness will disappear more and more as he gets to see everything up close.

Again, it is noted that Ezekiel is brought “there”, shamma (Eze 40:3; Eze 40:1). He sees a Man there. This Man will show him the sanctuary in all its details. This Man is indeed the Angel of the LORD or an appearance of the Son of God (cf. Jos 5:13; Zec 1:8 ; Zec 2:1 ; Zec 6:12). This is evident in the Man’s appearance, which is “like the appearance of bronze”. Bronze is the picture of the righteousness of God that endures in the fire of God’s judgment (Num 16:35-40). The Man perfectly meets the righteousness of God.

He has two instruments of measurement in His hand: “a line of flax and a measuring rod”. With the line of flax, great distances and round shapes can be measured (Eze 47:3). The measuring rod is practical for measuring the height of something and for measuring flat surfaces, for example, a wall. These instruments of measurement are the ordinary instruments carried by a master builder. That He measures means that He is the Owner (cf. 2Sam 8:2; Psa 16:6 ; Psa 78:55; Zec 2:1). It is His house and He determines how it will look. He is also the Builder (Heb 11:10). The Man stands in the gateway. Often the gate is the place of justice (Rth 4:1 ; 11; Amos 5:10 ; 12 ; 15). Here the gateway has more of the idea of a secure and controlled entrance to the temple.

The Man instructs Ezekiel to keep his eyes and ears well open to all that He will show him of the temple (Eze 40:4). Next, Ezekiel is to give attention to the teaching connected with it. Finally, the LORD says to him that He has brought him there with the purpose of showing him all this. He immediately adds that Ezekiel is to declare all that he sees to “the house of Israel”.

There are four verbs here in the imperative: “see”, “hear”, “give attention”, “declare”. This order is important for anyone who wants to study God’s Word. The order is also important for us as we walk with Ezekiel. Then we must see what he sees and hear what he hears and give attention to it with our hearts. Then we can declare it to others (cf. Ezra 7:10).

The command given to Ezekiel makes it clear that the description of the temple is a message from God to the people of Israel, which they are to take in with their eyes, ears and hearts (Eze 44:5). We may apply that to ourselves when it comes to the spiritual temple in our day, the New Testament church. The future temple that Ezekiel sees will – like the tabernacle and the first temple (of Solomon) and the second temple (of Zerubbabel) – be a picture of the true temple of God in heaven (Rev 11:19). The temple refers in every detail to the Lord Jesus, the Messiah. He as Man is the complete fulfillment of the temple, He is the true dwelling place of God (Col 1:19 ; Col 2:9; Jn 2:19-22).

In the description of the temple in Ezekiel, the particular emphasis is on the holiness of the house. The tabernacle and the temple are also holy buildings and a picture of the church as a holy house. But in the temple that Ezekiel describes, the emphasis is very much on the holiness of the house. In addition, the area around the temple is also a most holy area because the glory of the LORD has moved into the house (Eze 43:4-5 ; 12). Thus, on the day of Pentecost, the glory of God has come to dwell in the church when the Holy Spirit is poured out. He fills both the whole house where the believers are gathered and the individual believers (Acts 2:1-4).

This future, literal, material temple therefore refers in type or example to the church, which in this age of grace is the temple of God (1Cor 3:16-17; 2Cor 6:16; Eph 2:19-22). Just as Ezekiel must thoroughly study and speak of the plan of the temple and the service therein, so it is also important for us to be concerned with God’s plan for the spiritual house and to conduct ourselves in accordance with it (1Tim 3:15; 1Cor 14:33 ; 40). It is also important that all the redeemed be told these things by teaching.

The temple is also a picture of the body of the believer in this age of grace (1Cor 6:19). Therefore, there are important spiritual lessons also for the individual believer to learn from Ezekiel’s description of the temple.