Eze 40:49 | TNotes | STEP | 40:49 Outside the entry room were square (see 41:21 ) columns of unspecified function, just as in Solomon’s Temple (1 Kgs 7:15-22 ). Thematic note: Temple Architecture as Theology The Temple plan given in Ezekiel 40–43 does not seem physically buildable, nor was it intended to be. The details given in the plan are not sufficient to guide construction, as can be seen from the varying diagrams created by scholars. The materials to be used are not specified, as they were in great detail for the Tabernacle (Exod 25:10–40:33 ). Neither is there evidence that any attempt was made later to build the Second Temple according to this plan. Thus, Ezekiel’s plan for the Temple is evidently not a blueprint for future construction. Instead, Ezekiel’s Temple vision is a theological statement in the form of an architectural plan. The vision’s message is intended to shame Ezekiel’s generation for their past and motivate them to be faithful in the future (Ezek 43:10-12 ). The vision describes a new world in which boundaries between the holy and the unholy are established and standards are raised, so that God may return to his Temple to dwell among his people once again (see 10:3-4 , 18 ; 11:22-23 ). Access to the realm of the holy is considerably restricted. Those who were faithful in the past are granted renewed access, while those who had been unfaithful are marginalized. There is a deepened interest in the sacrifices of atonement and purification for the people. This grand, new Temple points to Jesus Christ, in whom God’s glory is revealed. His body was a temple that was to be torn down and then built back up in three days (John 2:19 ). In Jesus, the light of God’s holiness shone out clearly in the darkness, and the darkness was not able to extinguish it (John 1:5 ). His body was the perfect, once-for-all sacrifice that purified the people (Heb 10:12 ). Those who are in Christ now have the privilege of access through him to the heavenly Most Holy Place in the new Jerusalem. Its doors stand permanently open to those who have washed their robes and made them clean in the blood of the Lamb (see Rev 21 ; 22:14 ). Since we have been united to Christ and have become part of his body, the new temple, how can we live any longer as we once did? The Holy Spirit dwells in us, and our bodies no longer belong to ourselves but to him as parts of his new temple (1 Cor 6:15-20 ). A holy life is the mark of God’s children (1 Pet 1:13-16 ). Passages for Further Study Exod 25:10–40:33 ; Lev 10:9-11 ; Ezek 22:26 ; 40:1–43:27 ; John 2:19 ; 1 Cor 6:15-20 ; Heb 9:22–10:19 ; 1 Pet 1:13-16 ; Rev 21:1-27 Thematic note: Temple Legislation as Theology The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43 ) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture. These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11 ), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state. This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11 ; 20:25-28 ). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12 , 23 ), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal. Passages for Further Study Isa 56:7 ; Ezek 8:1–11:25 ; 40:1–43:27 ; 44:1–46:18 Thematic note: Israel’s Geography as Theology The division of the land in Ezekiel 47:13–48:35 combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46 ). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs. The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others. The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives. The whole vision of Ezekiel 40–48 encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22 ). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10 ). Passages for Further Study Ezek 40:1–46:24 ; 47:13

40:49 ^a Outside the entry room were square (see 41:21 ^b) columns of unspecified function, just as in Solomon’s Temple (1 Kgs 7:15-22 ^c).

Thematic note: Temple Architecture as Theology
The Temple plan given in Ezekiel 40–43 ^d does not seem physically buildable, nor was it intended to be. The details given in the plan are not sufficient to guide construction, as can be seen from the varying diagrams created by scholars. The materials to be used are not specified, as they were in great detail for the Tabernacle (Exod 25:10–40:33 ^e). Neither is there evidence that any attempt was made later to build the Second Temple according to this plan. Thus, Ezekiel’s plan for the Temple is evidently not a blueprint for future construction.
Instead, Ezekiel’s Temple vision is a theological statement in the form of an architectural plan. The vision’s message is intended to shame Ezekiel’s generation for their past and motivate them to be faithful in the future (Ezek 43:10-12 ^f). The vision describes a new world in which boundaries between the holy and the unholy are established and standards are raised, so that God may return to his Temple to dwell among his people once again (see 10:3-4 ^g, 18 ^h; 11:22-23 ⁱ). Access to the realm of the holy is considerably restricted. Those who were faithful in the past are granted renewed access, while those who had been unfaithful are marginalized. There is a deepened interest in the sacrifices of atonement and purification for the people.
This grand, new Temple points to Jesus Christ, in whom God’s glory is revealed. His body was a temple that was to be torn down and then built back up in three days (John 2:19 ^j). In Jesus, the light of God’s holiness shone out clearly in the darkness, and the darkness was not able to extinguish it (John 1:5 ^k). His body was the perfect, once-for-all sacrifice that purified the people (Heb 10:12 ^l). Those who are in Christ now have the privilege of access through him to the heavenly Most Holy Place in the new Jerusalem. Its doors stand permanently open to those who have washed their robes and made them clean in the blood of the Lamb (see Rev 21 ^m; 22:14 ⁿ).
Since we have been united to Christ and have become part of his body, the new temple, how can we live any longer as we once did? The Holy Spirit dwells in us, and our bodies no longer belong to ourselves but to him as parts of his new temple (1 Cor 6:15-20 ^o). A holy life is the mark of God’s children (1 Pet 1:13-16 ^p).

Passages for Further Study
Exod 25:10–40:33 ^q; Lev 10:9-11 ^r; Ezek 22:26 ^s; 40:1–43:27 ^t; John 2:19 ^u; 1 Cor 6:15-20 ^v; Heb 9:22–10:19 ^w; 1 Pet 1:13-16 ^x; Rev 21:1-27 ^y

Thematic note: Temple Legislation as Theology
The rabbis of Judaism spent a great deal of time seeking to harmonize the laws of Ezekiel 44–48 ^z with the laws of the Torah. They were unsuccessful because the legislation in these chapters was no more intended to match that of Moses than the vision of the Temple building (Ezek 40–43 ^aa) was designed to match the design of the Tabernacle or the Temple of Solomon. The description of the Temple regulations conveys a theological message of change, as did the earlier description of the Temple’s architecture.
These regulations highlighted the need for proper separation between the Temple and the palace. The sacrificial rituals would become more numerous and more focused on purification. Holy offerings would once again be made by holy people to the holy God. These practices were completely devoted to the separation of the holy from the unholy and to the cleansing of God’s people. Since defilement of the Temple and idolatrous worship had driven the Lord out of his house (Ezek 8–11 ^ab), an entirely new situation was necessary if God was to dwell once more among his people. Thus, the function of this legislation was to convict the prophet’s hearers of their past abuses that had broken down the wall of separation between the holy and the unholy and to reassure them that God would restore his people’s worship to its proper state.
This legislation also puts the prince, the king descended from David, in a proper place of submission to the Lord. This element finds fulfillment with the coming of Christ. Jesus came as a servant King who delighted to do the Father’s will (Matt 4:1-11 ^ac; 20:25-28 ^ad). He offered the perfect purification offering, cleansed the heavenly sanctuary once for all time (Heb 9:11-12 ^ae, 23 ^af), and ensured that God could dwell in the midst of his people forever. His blood cleanses us of all sin and enables sinners to boldly enter the heavenly Most Holy Place without fear of rejection or reprisal.

Passages for Further Study
Isa 56:7 ^ag; Ezek 8:1–11:25 ^ah; 40:1–43:27 ^ai; 44:1–46:18 ^aj

Thematic note: Israel’s Geography as Theology
The division of the land in Ezekiel 47:13–48:35 ^ak combines spiritual ideals with a practical message that reinforces themes from earlier sections of the vision (Ezek 40–46 ^al). The prophet Ezekiel saw a future with strong links to the past, for the land of Israel was still the special land that had been promised to the patriarchs.
The map in this vision does not resemble the earlier tribal patchwork established in Joshua’s time. In Ezekiel’s vision, each tribe would receive an equal portion of the land, arranged in east-to-west strips that oriented the whole land on the same axis as the Temple at its center. These strips of land bear no connection to the actual geographic features of the land—they are not intended to be understood physically. The point seems to be that the old tribal jealousies and hatreds will be gone, as each tribe is on exactly the same footing as the others.
The monarchy is not abolished in this vision, but it is transformed. The defiled city that was destroyed in the earlier chapters of Ezekiel gives way to a new holy city of unity and harmony for the tribes. A life-giving river does its work of restoration, bringing the blessing that flows from God’s Temple to bear on every aspect of the people’s lives.
The whole vision of Ezekiel 40–48 ^am encourages the prophet’s hearers to repent of their past sins, to be faithful in the often-difficult present, and to hope for a brighter future through God’s power and grace. The closing chapters of the book of Revelation present this vision as fulfilled in Christ (Rev 21–22 ^an). Jesus inaugurated the spiritual reality that Ezekiel described—a heavenly city “designed and built by God” (Heb 11:10 ^ao).

Passages for Further Study
Ezek 40:1–46:24 ^ap; 47:13–48:35 ^aq; Rev 22:1-2 ^ar