Prepared for the Presence
INTRODUCTION
Notes
The Gog oracle established God’s absolute supremacy among the nations. The book’s final vision accomplishes this same purpose, but within the community of God’s own people.
The vision of chs. 40–48 is a direct counterpart to the pre-destruction vision in chs. 8–11, in which the abominations practiced in Jerusalem drove the holy God from his temple.
In chs. 40–42, Ezekiel is again taken on a tour, this time of the new temple, which culminates with the return of the glory of God (43:1–5).
The voice of the Lord now instructs Ezekiel in the regulations for Israel’s renewed worship life (43:6–46:24).
When the “tour” resumes, Ezekiel witnesses the river flowing from the temple, which brings life to the world (46:19–47:12).
The book concludes with the division of the land among the tribes with the new city and new temple at its heart, with equal access for all (47:13–48:35).
With regard to the meaning of this passage as a whole: (1) Some interpreters understand this vision as a prophecy that will be fulfilled literally, with a rebuilt temple and Israel dwelling in the land according to its tribes—a future millennial kingdom on the earth (see notes on Rev. 20:1–6). Many who hold this position believe that literal animal sacrifices will be offered, but that in the future millennial kingdom they will function as reminders of the complete and sufficient death of Christ, a function different from what they had in the OT. (2) Other interpreters see this vision of a new temple and a renewal of the land of Israel as an extended, detailed metaphor predicting the presence of God among his people in the new covenant age (that is, his presence in the church). (3) Another view is that the vision predicts God’s presence among his people in the new heavens and new earth (cf. Isa. 66:17; 2 Pet. 3:13; Rev. 21:1), not as physical details that will be literally fulfilled but as symbolic indications of the great blessings of that future age. In this interpretation, the details about worship and sacrifices are symbols of the centrality of worship of God: the temple represents the orderliness and beauty of God’s heavenly dwelling place; the priests and their sacrifices represent the service and worship of all God’s people; the division of the land represents the allocation of places to live for all God’s people; and the river represents the outward flow of God’s blessings to his people forever. (4) Finally, it is possible that there are both literal and symbolic elements in this vision, and that, as with the visions in Ezekiel 1, this vision describes future realities that cannot be fully expressed in terms of Ezekiel’s present realities. Almost all interpreters agree that Ezekiel 40–48 is one of the most difficult passages in the entire Bible.
No matter which interpretation one adopts, certain primary emphases are quite clear. The whole vision may be understood as describing the actual presence of God within the temple of the new community: chs. 40–42 prepare for it; ch. 43 realizes it; chs. 44–46 provide the rules for it; ch. 47 describes its effects; and ch. 48 lays out access to it. The vision thus also presupposes threads and themes of earlier oracles: the supremacy of God; the requirements necessitated by his holiness; revitalization by the Spirit of God; honoring God by living in accord with his holiness; and ensuring the sanctity of the community by maintaining divine justice.
Fourteen years after the destruction of Jerusalem, Ezekiel is given a vision of a rebuilt temple, just as he had been given a temple vision 20 years earlier (8:1). (See drawing of this temple plan.) As on that occasion, a heavenly being leads him around the temple precincts. This time, however, the vision does not reveal the sin of Ezekiel’s people but the splendor of his God.
Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.
The detailed description of the temple layout and measurements in 40:1–43:27 recalls the narrative of the tabernacle’s construction in Exod 36–40, which also culminated in the indwelling of the divine presence.
The temple itself appears to be geometrically idealized. It is a square structure, its areas nested, with the most sacred place being both the innermost and the uppermost, as each succeeding area is elevated from the preceding. It seems also to be symmetrical around the east-west axis, with the main entrance facing east. Ezekiel is led back to the outer court in ch. 42 where various chambers of the temple area are identified.
40:1 on the tenth day of the month Dates to April 28, 573 BC. The 10th day of the first month was the date the lamb was to be selected for Passover (see Exod 12:3).
The 25th year could also have symbolic importance for Ezekiel based on a priestly tradition that connects the exile with the Sabbath rest of the land (Lev 26:34–35). Twenty-five years would mark the halfway point to the next Year of Jubilee (Lev 25:10). Presenting the oracle of future restoration at the midpoint of exile would have marked a turning point, and Israel could begin to look forward in hope instead of dwelling on their loss.
40:1–4 The Vision Begins. The date formula corresponds to April 573 B.C. About 12 years have passed since the last dated oracle (32:1). The phrase visions of God links this vision with 1:1 and 8:3. The ruined city is in the prophet’s mind (40:1) as the vision of a new city comes to him (v. 2). His guide, with an appearance like bronze, is reminiscent of the guide of 8:2.
40:2 The vision of a new temple builds on the earlier passages about the tabernacle of Moses (Exodus 25–40) and the temple of Solomon (1 Kings 5–8). Ezekiel’s temple is even more glorious, pointing forward to several realities: (1) the glory in which God dwells with man in Christ (John 1:14); (2) Christ’s body that is the temple (John 2:19–21); (3) the church as a temple (1 Cor. 3:16; Eph. 2:20–22; 1 Pet. 2:5); (4) the body of the individual believer (1 Cor. 6:19); and (5) the heavenly Jerusalem (Rev. 21:9–22:5).
His “line of flax” was for larger measurements, the “rod” for shorter ones (cf. Rev 11:1; 21:5). In each case God measured what belongs to Him.
a cord of linen was in his hand and a reed for measurement The cord and the reed were both measuring tools. The cord was for longer measurements, the reed for shorter lengths.
40:5–37 Ezekiel’s tour begins at the outer wall and the eastern gateway and continues through the outer court, the southern and northern gateways, and the inner court, which has three gateways identical to those for the outer court. Ezekiel provides a detailed layout of the eastern gateway for the outer court, including precise measurements. The other gates match the eastern gate and receive a less detailed description. The tour later ends at the same gateway before the return of the divine presence (Ezek 43:1–5). The east gate is important, as it is the gate through which Yahweh departed the temple in 10:19.
A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters
The main units of measurement are given (v. 5): the reed, about 10 feet (3.1 m), which was equal to six long cubits of about 20 inches (50 cm). The outer wall is thus about 10 feet high and 10 feet thick (v. 5; 3.1 m high and 3.1 m thick).
The main east gate with its chambers is described (vv. 6–16) in more detail than the other gates, which are built to the same plan.
40:5 a wall on the outside. This outer wall is later described as a separation of the holy areas (42:20). the temple. See 1Ki 6, 7 to compare with details of Solomon’s temple. This could not be the heavenly temple since Ezekiel was taken to Israel to see it (v. 2). It could not be Zerubbabel’s temple since the glory of God was not present then. It could not be the eternal temple since the Lord and the Lamb are its temple (cf. Rev 21:22). Therefore, it must be the earthly millennial temple built with all of the exquisite details that are yet to be outlined.
40:5 a wall on the outside of the temple all the way around it The wall separated the sacred area of the temple from the profane (not sacred) area outside the temple. The wall was 10.5 feet wide and 10.5 feet tall.
40:6 The gateways give access to the presence of God from all four directions. This access prefigures the access to God through Christ, an access extending to all nations (Heb. 10:19–22; Rev. 21:12–13, 24–26).
40:7 the alcove The description of a gate complex with side rooms facing an open hallway matches the layouts of Iron Age gate complexes excavated in Israel at Megiddo, Hazor, and Gezer. The side rooms served the temple guards, who controlled access to the temple complex.
The city-gate style described here far exceeds the usual gate plan for a temple. Ezekiel’s temple is built like a fortress, with imposing gates and guardrooms designed to protect the sanctity of the site from the ritually impure.
40:16 shuttered windows. Since they had no glass, these are lattices (cf. 41:16–26). on each side pillar … palm tree ornaments. These depict God’s desire for fruit in Israel. Palms are symbols of beauty, salvation, and triumph (cf. Zec 14:16ff.; Rev 7:9). Palms are on the inner court’s side pillars as well (v. 31).
40:16 images of palm trees The doorways of the first temple also were decorated with palm trees (see 1 Kgs 6:32).
40:17 thirty chambers were facing to the pavement The purpose of these chambers is not explained. Levels of holiness gradually increased within the temple complex. The walls, chambers, and outer court provided a buffer for the holier space of the inner court and the temple itself.
40:22 it had seven steps that go up The elevation of the interior of the temple complex increased to accompany the increase in levels of holiness. The number seven symbolizes completeness.
40:38 The burnt offering, described in Lev. 1:1–17; 6:8–13, prefigures the sacrifice of Christ (Eph. 5:2; Heb. 10:5–10; and note on Lev. 1:9). God gives the vision to Israel (Ezek. 43:10–11) using the symbolism belonging to the Mosaic covenant, but all the symbolism finds its culmination and fulfillment in Christ (Heb. 8:8–13).
40:22 it had seven steps that go up The elevation of the interior of the temple complex increased to accompany the increase in levels of holiness. The number seven symbolizes completeness.
40:45 The priesthood descending from Aaron is described in Leviticus 9–10; 21–22; Numbers 3–4; 8; 17–18; and other passages. This priesthood is a shadow and a symbol, to be fulfilled in the eternal priesthood of Christ (Heb. 7:23–8:6).
40:45 the priests who are taking care of the responsibility of the temple The Hebrew expression here connotes guard duty (see 2 Kgs 11:4–7). Priestly service involved defending the sanctity of the temple space. Compare Num 18:5.
40:46 the priests who are taking care of the responsibility of the altar They were responsible for guarding the sacred space of the altar.
Zadok was high priest under David (2 Sam 8:17), and his family dominated the priesthood until the exile.
40:48–49 Ezekiel now moves to the temple itself, which is elevated 10 steps above the inner courtyard. The greater levels of holiness throughout the temple are accompanied by increases in elevation.
41:1–26 Ezekiel’s tour continues through the interior of the temple. Some of the architectural terms are difficult to define, but the general plan is similar to Solomon’s temple described in 1 Kgs 6:1–37. The combination of detailed measurements with scarce information about furnishings and function for some temple areas suggests that Ezekiel’s primary concern was marking off the sacred space, not providing a building plan for future construction. Throughout his description of the temple and the land, Ezekiel’s overriding concern is maintaining sanctity at all costs.
41:2 the width of the doorway was ten cubits The increasing levels of holiness are signified by the incremental reduction in the size of entryways between rooms as they progress deeper into the temple.
41:4 the most holy place Ezekiel’s guide pauses to confirm his understanding of this inner room as the holy of holies (qodesh haqqodashim)—the most holy place of the temple. Note that only the guide enters the room. Ezekiel was in the second room—which he, as a priest, would have been allowed to enter in the earlier temples. Only the high priest was allowed to enter the most holy place, and then only once a year on the Day of Atonement (see Lev 16).
The most holy place was where the ark of the covenant was kept. Yahweh’s presence there was symbolized by the atonement cover (or mercy seat), where He sat on a throne above the cherubim (Lev 16:2; Psa 99:1). The atonement cover (mercy seat) was the focus of the Day of Atonement ceremony (Lev 16:13–15).
41:12 the building that faced the courtyard Instead of a western gate, a large building sat directly behind the temple. This location suggests that it was meant to block rear access to the temple. Other than its size, no other details on the building are given.
41:18 it was made of cherubim and palm tree images Refers to the cherubim and palm trees decorating the first temple (see 1 Kgs 6:29–36). The carvings recall when the temple was first built and dedicated to Yahweh, before it was defiled. In Ezek 8:10, the defiled temple is described with idolatrous engravings on the walls.
42:1–20 Ezekiel leaves the main temple building and describes two buildings to the north and south of the inner court complex. These three-story buildings contained chambers for the priests and can be understood as transitional areas, where holy things such as sacrificial offerings, clothes, and equipment were stored to separate them from the less-holy outer court. After Ezekiel describes the chambers, his guide measures the perimeter of the temple complex.
42:1 the chamber The purpose of the chambers is made clear in Ezek 42:13–14. They functioned as vestries or sacristies where the priests could change from their inner-court garments into their outer-court garments.
42:13 the holy chambers The angelic guide explains that the rooms Ezekiel has seen are holy chambers for the priests’ use. The sacrifices and the holy garments must remain in these chambers and not be taken into the outer court.
42:15 the gate that faces toward the east Ezekiel’s tour of the temple complex’s interior ends where it began, at the outer eastern gate (see 40:6).
42:16 five The temple is a perfect square, each side measuring 500 cubits or 875 feet. The entire temple complex covered an area of about 17.5 acres (71,129 square meters). Ezekiel’s temple is significantly larger than Solomon’s temple.
42:20 make a separation between what is holy and what is common The outer wall ran the entire perimeter of the temple. At a height of only 10.5 feet (see 40:5), its purpose was not defensive. It served to mark a boundary between the sacred space of the temple and the ordinary space around it.
In Ezekiel’s vision the temple building is approximately seven times larger than Solomon’s, and the entire temple complex in the vision is roughly 70 times larger.
The tour of the new temple parallels the prophet’s earlier vision in Ezekiel 8–11, where he was guided through the temple before its destruction. He witnessed the many ways Israel had defiled it: They spoiled the holiness of the space and made it unfit for God to dwell there. Finally, Ezekiel witnessed God himself abandoning that temple (Ezek 10).
Israel’s idolatry led Yahweh to abandon his holy city and his holy temple, taking away the protection of his presence and allowing the destruction of Jerusalem.
Ezekiel’s vision of a new temple, holy and prepared for God’s presence, represents a reversal of the conditions that had allowed the temple’s destruction. The temple vision provides assurance of future salvation. Just as Ezekiel witnessed Yahweh’s departure from the temple (Ezek 10), he witnesses Yahweh’s return (Ezek 43:1–5). But even Yahweh’s return is not enough to guarantee the protection of this sacred space. How will Israel avoid defiling it like before? What if it becomes unfit again and Yahweh leaves?
Reading the details of this account, we can easily lose sight of Ezekiel’s message of protecting holy space. The place where Yahweh’s presence dwells must be kept pure. For ancient Israel, that place was a literal, physical location. Ezekiel’s temple vision reassures Israel-in-exile that one day there will be a perfectly holy temple in Jerusalem—that everything they’ve lost will be restored. This message has relevance for the church today as the presence of God dwells in each believer. Paul tells us that we “are God’s temple” and that “God’s temple is holy” (1 Cor 3:16–17). Jesus referred to his own body as a temple (John 2:18–22). We should have the same care as Ezekiel about protecting the holiness of our temples and making sure our hearts are fit for God’s indwelling presence.