Psalm 150 (continued, part 24)
The living army (vv. 9–14). God commanded Ezekiel to prophesy to the wind and told him what to say. In the Hebrew language, the word ruah can mean wind, breath, spirit, or Spirit. Jesus made use of this when He spoke to Nicodemus about the blowing of the wind and the new birth through the Spirit (John 3:5–8). There's also a reference here to the creation of Adam in Genesis 2. At his creation, Adam was complete physically, but he had no life until the breath of God entered into him (v. 7). When Ezekiel spoke the living word of God, the breath from God entered the dead bodies and they lived and stood to their feet.
The dry bones (vv. 1–3). At the beginning of Ezekiel's ministry, the Spirit transported him to sit among the discouraged exiles by the canal (3:14ff.). Later, the Spirit took him in visions to Jerusalem (8:3ff.), to the temple gate and then back to Babylon (11:1, 24). Now the Spirit brought him in a vision to a valley filled with many bleached bones scattered on the ground, the skeletons of corpses long ago decomposed and devoured by carrion-eating birds and animals. These people were slain (37:9), and they may have been soldiers in the Jewish army (v. 10).
The Lord then explained the meaning of the vision. The dead dry bones represent the whole Jewish nation, both Israel and Judah, a divided nation and a dead nation, like bleached bones on a battlefield. Israel's situation seemed hopeless, but "with God, all things are possible" (Matt. 19:26). There will come a day when God's living Word of command will go forth and call His people from their "graves," the nations to which they have been scattered across the world (Ezek. 37:21;
It was a humiliating thing for the body of a dead Jew not to be washed, wrapped, and buried with dignity in a grave or a tomb. These bodies were left on the battlefield to become food for the vultures to eat and objects for the sun to bleach. But the Lord had warned Israel in the covenant He made with them that their sins would lead to just that kind of shameful experi-
Ezekiel 37
be their "prince forever" (Ezek. 37:25) and serve as the Prince of Peace (Isa. 9:6).
Jer. 31:8; Matt. 24:31). The children of Israel will come together, but the nation will not have spiritual life until they see their Messiah, believe on Him, and receive the gift of the Holy Spirit of life (Ezek. 39:29; Zech. 12:9–13:1). The nation will be born—and born again—"in a day" (Isa. 66:7–9).4
Third, the Lord would so order and bless the land that the nation would be one (Ezek. 37:25). This will be further explained in chapter 45. The nation would be governed by a "covenant of peace" (37:26; 34:22–25), which is the "new covenant" that Jeremiah wrote about in Jeremiah 31:31–34. But central to the nation's unity will be the new temple (Ezek. 37:26–28), where the glory of God will dwell. In their wilderness days, Israel had the tabernacle to unite the camp of Israel, with each tribe assigned a specific place to pitch their tents. The temple in Jerusalem was also a source of unity, for three times a year the men had to go to Jerusalem to celebrate feasts, and the people were allowed to offer sacrifices only at the temple.
Of course, there's a spiritual application in this vision for any individual or ministry that is in need of new life from God. Too often God's people are like that standing army, lifelike but not alive. How does the life come? Through the Holy Spirit using the faithful proclamation of the Word of God. Said Charles Spurgeon, "Decayed churches can most certainly be revived by the preaching of the Word, accompanied by the coming of the heavenly breath from the four winds."5 From time to time, in response to His people's prayers, the Lord has seen fit to send a new "breath of life" to His church and His servants, and for that blessing we should be praying today.
In chapters 40—48, Ezekiel will go into detail describing this future temple and its ministries. God called it "my tabernacle" (37:27) because the Hebrew word means "a dwelling place."6 God's presence with His people will sanctify the land, the temple, and the nation, just as He promised in His covenant (Lev. 26:11–12). The nations of the earth will come to worship the Lord with His people Israel (Isa. 2:1–5) and "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14). Whether it's the children of Israel or the saints in the church today, the Lord wants His people to be united. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Ps. 133:1). Paul appealed to the believers in Corinth to cultivate unity in the church (1 Cor. 1:10), and he exhorted the Ephesian believers to "make every effort to keep the unity of the Spirit through the bond of peace" (Eph. 4:3 niv). Sometimes it takes prayer, sacrifice, and patience to maintain the unity of God's people, but it's important that we do so. Jesus prayed that His people might be one and manifest to the lost world the living unity between Christ and His church and among believers and local churches (John 17:20–23). A divided church is not a strong church or a church bearing witness to the grace and glory of God. God's people today need the fresh wind of the Spirit to give us new life from God and new love for one another.
Reunion: The Kingdoms United (37:15–28) The nation of Israel was a united people until after the death of Solomon. His son's unwise and arrogant policies divided the kingdom in 931 BC, with ten tribes forming the northern kingdom of Israel (also called Ephraim or Samaria) and the tribes of Judah and Benjamin forming the southern kingdom of Judah. The northern kingdom soon went into idolatry and apostasy and in 722 BC was taken by Assyria, but Judah had some good kings and maintained the Davidic line and the ministry at the temple. However, toward the end of Israel's political history, some very weak kings reigned, and the nation drifted into idolatry and unbelief. The Lord finally brought the Babylonians to chasten His people. There is a political Israel today, but the majority of the Jewish people are scattered around the world.
This is the last of Ezekiel's "action sermons." He took two sticks, each one to represent one of the divisions of the Jewish nation. One he labeled "For Judah" and the other "For Joseph." Like a performer before an audience, the prophet announced that the two sticks would become one in his hands—and they did! The people saw what he did, but they didn't understand what he meant by it. He explained that the Lord would gather the people together to one place, their own land of Israel. He would make them one nation, obedient to one king, and (most important) worshipping one God. There would be no more idols or disobedience to the law of the Lord.
1 "Defiled" means "ceremonially defiled" from coming in contact with someone or something unclean. See Leviticus 11—15. 2 The parallel between the present spiritual experience of the believer and the future spiritual experience of the Jewish nation shouldn't lead us to conclude that these Old Testament promises to the Jews should really be applied to the church. Whether in an Old Testament Jew, a New Testament Christian, or a future Jewish citizen in the messianic kingdom, regeneration is regeneration. It's the work of the Spirit in response to saving faith, and it's a miracle of God. 3 There is an interesting parallel between Ezekiel 37 and
But what would maintain the unity of the people? For one thing, the Lord would cleanse them and renew spiritual life within them so that they no longer had any ambitions to compete with one another. Old jealousies and enmities would be gone (Isa. 11:13), and Israel and Judah would together humble themselves and seek the Lord (Jer. 50:4; Hos. 11:1). Another factor is that their one king would be the Messiah, and He would shepherd them with love and grace. He would
Ezekiel 38
with the head of a ten-nation European coalition to protect them for seven years so they can rebuild their temple in Jerusalem. We don't know how much time elapses between the rapture of the church and the signing of this covenant. It's the signing of the covenant that triggers the start of the seven-year tribulation period described in Matthew 24:1–28 and Revelation 6—19.
Ephesians 2, for both chapters deal with resurrection and reconciliation. Paul deals with the dead sinner raised to life (Eph. 2:1–10) and saved Jews and Gentiles reconciled in the one body, the church (vv. 11–22). It's clear, however, that Ezekiel's focus is on God's dealings with the nation of Israel and not the salvation of individual believers. 4 To interpret this vision as announcing the return of the remnant from Babylon or even the emergence of a nation of Israel in the world community is to misinterpret the message. Political Israel today is like the standing army without life, and there has been no great return of the Jews to their Holy Land. The fulfillment of the vision is yet to come. 5 The Metropolitan Tabernacle Pulpit, vol. 10, 426. 6 The Hebrew word shakan means "to dwell" and gives us the phrase "the shekinah glory," the glory of God dwelling in His sanctuary.
After three and one-half years, this European leader will emerge as the Antichrist (the Beast). He will break the covenant with Israel, set up his own image in the Jewish temple, and try to force the world to worship and obey him (Dan. 9:27; 2 Thess. 2:1–12; Matt. 24:15; Rev. 13). During the last three and one-half years years of the tribulation period, the world will experience "the wrath of God," and the period will climax with the return of Christ to the earth to defeat Satan and the Beast and establish His kingdom. That's when the Battle of Armageddon will be fought.
CHAPTER TWELVE Ezekiel 38—39 GOD PROTECTS THE NATION M
If this is the correct sequence of prophetic events, then during the first half of the tribulation period, Israel will be in her land, protected by the strongest political leader in the world. It will be a time of peace and safety when the other nations won't threaten them (Ezek. 38:8, 11, 14). Since we don't know how much time will elapse between the rapture of the church and the signing of the covenant, it's possible that the Jews and this powerful European leader will complete their negotiations very soon after the saints have been taken out. We don't know how long it will take for Israel to rebuild the temple, but it will be complete by the middle of this seven-year period. That's when this powerful European leader will break the covenant, reveal himself as the man of sin, and set up his own image in the temple.
any Bible scholars consider this section of Ezekiel to rank among the most difficult prophetic passages in Scripture, and they don't all agree in their interpretations. Some have identified this invasion with the Battle of Armageddon, described in Revelation 16:13–16 and 19:11–21, but the contrasts between these two events are too obvious.1 Others see Ezekiel 38—39 as a description of an "ideal battle" that assured the Jews in exile of God's power to protect His people. While the assurance is certainly there, this approach doesn't explain the many details recorded in these two chapters. We will approach these chapters assuming that they are describing actual events.
With this suggested scenario in mind, perhaps we can better understand the invasion described in these two chapters.
The reference to "Gog and Magog" in Revelation 20:7–9 has led some students to place this invasion after the millennium, but this interpretation also has its problems. The army described in verse 8 will come from the four corners of the earth, while Gog's army will be comprised of men from six nations and will invade from the north. Also, if fire from heaven devours the army mentioned in verse 8, why would it be necessary to spend seven months burying the bodies and seven years (into eternity?) burning the weapons? The words Gog and Magog are probably used to relate the two prophetic events but not to equate them. Both Ezekiel and John describe attacks against Jerusalem and the Jews, and in both events, the Lord miraculously delivers His people.
Before the Invasion (38:1–13) The leader of this army is named Gog, ruler of "Magog," which means "the land of Gog." It was located between the Black Sea and the Caspian Sea. The title "chief prince" can be translated "prince of Rosh," a place that hasn't been determined yet. But if "prince of Rosh" is the correct translation, then this man will rule over Rosh, Meshech, and Tubal. The latter two places are located in eastern Asia Minor along with Gomer and Beth-Togarmah.3 Prince Gog's allies will be Persia (Iran), Cush (ancient Ethiopia), Put (Libya), Gomer, and Beth-Togarmah, both located near the Black Sea.
Since all these nations except Put, Cush, and Persia are located north of Israel, it's tempting to identify Rosh with Russia and therefore Meschech with Moscow and Tubal with Tobolsk, both cities in Russia; but we would have a hard time defending this on linguistic grounds. This doesn't rule out the participation of modern Russia, since it is located in the north (vv. 6, 15; 39:2), but neither does it demand it. The prophet encourages his listeners (and readers)
A suggested scenario. Before we examine Ezekiel 38—39, we should review the "prophetic situation" prior to this invasion of the Holy Land. The next crisis event on God's prophetic calendar is the rapture of the church, an event that can occur at any time (1 Thess. 4:13–18). Jesus Christ will come in the air and call His people to be with Him in heaven. According to Daniel 9:24–27.2 the nation of Israel will make an agreement
Ezekiel 38—39
This earthquake doesn't seem to fit any of the earthquakes mentioned in the book of the Revelation (Rev. 6:12; 8:5; 11:13, 19; 16:18), but in some places on the earth, the damage will be terrible. The shaking of the land of Israel will throw the invading army into panic, and the men will begin to slaughter one another. Then God will send rain, hailstones, and fire and brimstone (sulfur) from heaven as well as a plague on the army, and this will end the invasion, leaving so many corpses that it will take seven months to bury all of them (Ezek. 39:12). The description of the defeat in chapter 38 focuses on the army, but in 39:1–8, the focus is on the leader of the army, Prince Gog of Magog. In the KJV, verse 2 gives the impression that one sixth of the invading army will be spared and sent home humiliated. However, the verse is stating that it is God who brings Prince Gog into the land and allows him to try to attack the people of Israel. "And I will turn you about, and will lead you on, and will cause you to come up from the uttermost parts of the north, and will lead you against the mountains of Israel" (ab).
by telling them the end of the story even before he begins: God will defeat this vast coalition army and rescue His people Israel in their land (38:3–4a). This invasion won't occur until "after many days … in the latter years" (v. 8), at a time when Israel is enjoying peace and security under the protection of the political leader who signed the covenant. Prince Gog and his allies will think that Israel is an easy target, but they forget the protection of the God of Jacob.
This raises the perplexing question: Why would Gog and his allies want to attack Israel at all, knowing that a powerful ten-nation European alliance had promised to defend the helpless Jews? The overt purpose stated in verses 12–13 is to seize the wealth in the land of Israel, a purpose that the other nations understood. But if our suggested scenario is correct, perhaps these nations also want to prevent the rebuilding of the Jewish temple. The nations named are identified with Islam, and they would want to protect the "Dome of the Rock," a revered Muslim monument4 which has stood on the temple site for centuries.5
Whatever Prince Gog's thinking might be, it's clear that it is the Lord who brings this army out (v. 4 nasb; vv. 16–17). Prince Gog thinks he has worked out the whole scheme (vv. 10–11), but it is God who is in charge. The northern coalition comes into the land of Israel confident of victory, but they are walking into a trap.
God not only leads the prince, but He also disarms him so that he is helpless before his enemy (v. 3). Instead of slaughtering the Jews, his soldiers will themselves be slaughtered and become food for the vultures and the beasts of the field. But the Lord won't stop with His judgment of the armies that invade Israel; He will also send a fiery judgment on the land of Magog (v. 6)!
During the Invasion (38:14—39:8) Enemies have frequently attacked Israel from the north, including Assyria, Babylon, and the Hittites. Prince Gog and his horde will swoop down from the north, "like a cloud to cover the land," totally ignorant that the God of Israel intended their destruction. The decisions made in the war room of Magog will conform to the will of the Lord who planned this invasion for His own purposes.6 God in no way violated their own freedom to think and decide, but He overruled Gog's decisions for His own purposes, just as He did with Babylon (21:18–24). "The lot is cast into the lap, but its every decision is from the Lord" (Prov. 16:33 nkjv). "The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes" (Prov. 21:1 nkjv).
In verse 23, the Lord gives three reasons for bringing Gog and his armies to Israel and then defeating them so dramatically. First, this victory will reveal the greatness of the Lord as He displays His power before the nations (v. 23). There is no evidence that the Israelite forces ever confronted the invading army. The Lord intervened and used weapons that no general on earth could use—rain, hailstones, and fire and brimstone from heaven! In fact, the invading army will get out of control and destroy itself! This victory will also reveal His holiness as He judges the sins of the leader from Magog and deals with his enmity against the Jews. The wealth of the Holy Land belongs to the Lord, and He has shared it with His people Israel, and the other nations have no right to exploit it.8 Third, the victory will make Jehovah known to the Gentile nations, and the world will see that the God of Israel is the only true and living God.
What does the leader of the European coalition think when this undeclared war begins? Surely a man of his intelligence would have known that these nations were mobilizing.7 Having just entered into the sevenyear covenant with Israel, he had to act to protect them; but he would also want to make the best use of the crisis to promote his own agenda. After all, he had agreed to protect Israel so that he might one day use their temple for his own evil purposes. Perhaps he could use Gog and his allies to hasten the day when he would become world dictator.
But perhaps the most important reason is given in 39:7, that Israel will recognize the holiness of God and be convicted of her own sins. During their time of dispersion in the other nations, the Jews had profaned the name of the Lord (36:19–23). Now God has gathered them back into their own land, but they are still not a converted people; otherwise they would confess God's holiness and greatness. It will not be until they see their Messiah that they will loathe their sins, put their trust in Christ and become a regenerated people (37:25–38). But this great victory will be the beginning of their spiritual experience with the Lord. Both Israel and the
But before the European leader has time to act, God will intervene in His jealous wrath and wipe out the invading forces! First, He will cause an earthquake that will be felt around the world (Ezek. 38:19–20).
Ezekiel 39
Where is the cemetery for this vast horde of dead soldiers? The graves are in Israel in a location where people travel (v. 11). In fact, there will be so many corpses that the burial operation will block the traffic.10 Some students believe this burial place will be east of the Dead Sea in an area known as "The Valley of the Travelers." The new name will be "The Valley of Gog's Hordes."
nations will know that Jehovah is the Lord, the Holy One of Israel. During the difficult tribulation period, did the Jewish people remember God's great victory over the invaders? Did it encourage their faith? Did any of the Gentiles remember and turn to God?
We're tempted to speculate on how the European leader responded to this remarkable series of events. No sooner did he guarantee his protection to Israel than a coalition of nations invaded Palestine, and he couldn't do anything about it. Perhaps he said that the "forces of nature" were under his control! At least the Jews could build their temple without interference from the neighboring nations. The Lord will give Antichrist what he wants, but in the end, it will all combine to lead to his destruction.
The call to the feast (vv. 17–20). Not all the corpses can be buried immediately, so the carrion-eating birds and beasts will enjoy a feast at the invitation of the Lord. (The bones left behind will be buried; see v. 15.) This invitation to a feast is a frequent biblical image for the judgment of God and His victory over His enemies. Isaiah uses it for God's victory over Edom (Isa. 34:6), Jeremiah for God's victory over Egypt (Jer. 46:10), and Zephaniah for the Lord's dealing with Judah (Zeph. 1:7–8). A similar invitation will be given out after the great Battle of Armageddon (Rev. 19:17–21). So humiliating is this defeat of Gog and his allies that the Lord refers to their officers as rams, lambs, goats, and bullocks! They arrogantly entered Israel as proud soldiers but would be buried like slaughtered animals. Such is the fleeting greatness of man.
After the Invasion (39:9–29) The sudden destruction of this great army will leave behind a multitude of corpses as well as a huge amount of military material. We aren't told how much other damage was done by the storm God sent, but it's clear that the land needed cleaning up.
The cleansing of the land (vv. 9–16). People from the cities of Israel will go out and gather and burn the weapons and supplies left by Gog's defeated army. The ancient military equipment listed here includes hand shields and body shields (bucklers), bows and arrows, and clubs and spears. These are not the weapons of a modern army, but Ezekiel used language the people could understand.9 If he had written about jet planes and rockets, he would have been a poor communicator. So large will be the collection of unused equipment that the people will use it for fuel for seven years.
The compassion of the Lord (vv. 21–29). God destroyed the invading army not only for the protection of His people but also for the demonstration of His glory before the Gentiles. This miracle was also a reminder to the Jews, newly returned to their land (vv. 27–28), that Jehovah alone is the Lord. The fact that the Jews rebuild their temple is evidence they have faith in the ancient religious system, but that isn't the same as saving faith in their Messiah, Jesus Christ. This experience of deliverance will remind them of the many times their ancestors were miraculously delivered by the Lord, as recorded in their Scriptures.
But supposing these were actually wooden weapons, would they last that long? Could that many people heat their homes, factories, and businesses for seven years by burning bows and arrows, clubs and spears and shields? And will the people in Israel at that future time be heating the buildings with fireplaces and wood-burning stoves? Wouldn't the dead soldiers ceremonially defile most of this equipment? The burning of the equipment simply says that the Jews didn't keep it to use themselves and they destroyed it so nobody else could use it. Gog and his army came to spoil Israel, but Israel spoiled them!
But the victory over Gog and his hordes will say something to the Gentile nations about Israel (vv. 23–24). It will tell them that the Jews are indeed the people of God who were chastened by God in the past but now are destined for a kingdom. There will come a day when this rebellious nation will be cleansed and forgiven, and the Lord will pour out His Spirit on His people. That will happen when they see the Messiah, repent of their sins, and trust Him for their salvation.
But the land also had to be cleansed of the corpses. The fact that the Jews show respect for their enemies and give the dead decent burial is a testimony to their kindness. Of course, exposed corpses defiled the land, so it was necessary to remove them as soon as possible; but it will take seven months to finish the job. And even then, a special crew of workers will continue searching for bodies or bones that may have been overlooked. It's likely that the city called Hamonah ("horde," referring to the "horde" of soldiers slain) will be established as a headquarters for this mopping-up operation. The nation of Israel will remember this great day of deliverance and perhaps make it an annual day of celebration to the glory of God (v. 13 niv).
The Gentile nations and the people of Israel will experience great suffering during the seven years of tribulation. But the Lord in His mercy will seal 144,000 Jews to be the nucleus of the promised kingdom, and will also save a great multitude of Gentiles to share that kingdom with them (Rev. 7). The last temple the Jews ever build will be defiled by Antichrist and ultimately destroyed. But God has promised His people a new land and a new temple, and Ezekiel will describe these to us in the closing chapters of his book.
1 Ezekiel describes a six-nation coalition invading from the
Ezekiel
But for the picture to be complete, he must give them assurance that their beloved temple and its ministries will be restored, for the presence of God's glory in the temple was what set Israel apart from all the nations (Rom. 9:4). In the last nine chapters of his book, Ezekiel will describe in detail the new temple and its ministry, the new boundaries of the tribes in the land, and the return of the glory of God to Israel.
north (Ezek. 38:6, 15; 39:2), while the Battle of Armageddon involves all nations from the four quarters of the earth (Rev. 20:8). Before Gog and his hordes can do anything, God will attack them with pestilence, hailstones, and brimstone, and the armies will fight each other (39:17–23), while the army at Armageddon will be destroyed by our Lord at His coming (Rev. 19:11–21). It will take seven months to bury the corpses from Gog's invasion (Ezek. 39:12), but the Armageddon army will be annihilated (Rev. 20:9). Gog will head the armies that invade Israel for wealth (Ezek. 38:7, 12), but the Beast will lead the armies at Armageddon (Rev. 19:19). Gog's army won't have a chance to do any damage, but the Armageddon army will do damage before the Lord descends to conquer them (Zech. 14:1–9). 2 For an exposition of the prophecies of Daniel, see the section of this book, "Daniel." 3 These names are not symbolic but belong to actual people who founded nations bearing their names. See Genesis 10:1–7; 1 Chronicles 1:5–7; Ezekiel 27:13–24; 32:26. 4 Though it's frequently called "The Mosque of Omar," the building is technically not a mosque but a monument. 5 Even if archeologists discover that the Jewish temple stood on another site, it's likely that the Islamic nations would prefer that the temple not be rebuilt in Jerusalem. 6 Which of the prophets besides Ezekiel foretold the invasion of the land by these nations (v. 17)? Perhaps this isn't a reference to specific prophecies but to the fact that God has always promised to punish those nations that attacked Israel. This assurance from the Abrahamic covenant (Gen. 12:1–3) is demonstrated frequently in Scripture. 7 Ezekiel described the invasion using language that the people in the ancient world would understand. If he had used modern military language, it would have conveyed nothing. 8 What this wealth is, the text doesn't say; but the mineral wealth in the Dead Sea area is immense. However, see Joel 2:1–8. At the same time, the claim of the Prince of Magog that he wants Israel's wealth may be a lie. What he may really want is control of the land for his Muslim allies, or perhaps he simply wants to keep the European leader from taking over. 9 Some writers suggest that world disarmament would make it necessary for Gog and his army to use ancient weapons and ride on horses. But ancient weapons and cavalries don't lend themselves to surprise attacks in a world equipped with satellites, the Internet, radar, and television reporters! 10 The KJV phrase "stop the noses of the travelers" gives the impression that it's the odor of the decaying bodies that creates problems, but it's the burial ground and the burial operation that get in the way of the travelers. The name of the cemetery will be "The Horde of Gog."
The Interpretation of the New Temple For centuries, devout and scholarly Bible students, both Jewish and Christian, have struggled to interpret the vision described in these chapters, but they have by no means reached a satisfactory agreement. At least four views have emerged from these studies, and all of them have their strengths and weaknesses.
Ezekiel described "ideal worship" for God's people. Rejecting the idea that a literal temple will be built in Israel, this view spiritualizes the vision God gave Ezekiel and seeks to apply it to the church today. The temple represents the glorious presence of God among His people, and the gates speak of the open access the people have to the Lord. The river from the temple pictures the flowing forth of God's blessing from the church to the world, getting deeper and deeper and turning the desert into a garden. The arguments for this view center on the finished work of Christ and the end of the old covenant. Because of the death, resurrection, and present ministry of Christ our High Priest, we no longer need earthly temples, priests, or sacrifices. The new covenant of grace has superseded the old covenant of law, and to go back to the old covenant is to reject the messages of Galatians and Hebrews. This interpretation is presented primarily by those of the amillennial school who also spiritualize the Old Testament promises to Israel. They believe there is no future for Israel as a nation, and this includes the establishing of an earthly kingdom.1
But this approach has its problems, not the least of which is the presence of so much detail in these chapters. If the Lord wanted Ezekiel simply to describe "ideal spiritual worship" for the church today, He didn't have to give us the measurements of the walls, gates, courts, and buildings. The prophet's use of temple imagery is no problem to us because he was a priest and the Jewish people understood this language; but why all the details? Do we ignore them or seek to understand and apply them? If so, what do they mean for spiritual worship today? Furthermore, why would Ezekiel leave out so many important elements from the Old Testament pattern of worship? Ezekiel's temple has no ark, golden altar of incense, lampstand, table of bread, veil, or high priest. He includes only three of the five Levitical sacrifices, and two of the seven annual Jewish feasts, and yet none of these omissions is explained. (I will have more to say about the old covenant issue later in this chapter.)
CHAPTER THIRTEEN Ezekiel 40—48 GLORY IN THE TEMPLE E
D.The temple and the priesthood reestablished—40—48
When we start to spiritualize the Scriptures, every interpreter does that which is right in his own eyes and the results are confusing. We can't deny that the temple
zekiel has described the return of the Jewish people to their land, the cleansing of the nation, and the restoring of the land to productivity and security.
Ezekiel
is used as an image of both the church universal (Eph. 2:19–22) and the local church (1 Cor. 3:9ff.), but similarity of image is no proof that what the Bible says about a Jewish temple should be applied to the church. The idea that the river from the sanctuary pictures the worldwide blessings of the gospel (or the church) is a bit hard to accept in the light of church history. Instead of the pure river of blessing flowing out from the church to the world, it appears that the dirty river of sin is flowing from the world into the church!
spiritualize them. Ezekiel described the design of a literal temple that will be the center for worship during the kingdom of Christ, a worship based on the Levitical order in the Mosaic law. According to Ezekiel 43:6–12, the Lord gave all the details in order to focus the Jews' attention on God's holiness and thus bring them to repentance. The Lord wanted them to treat His temple with respect and not like any other building in the neighborhood, and He especially wanted them to abandon their idolatry.
However, the "spiritual" approach does emphasize an important point. The Jewish people had defiled their temple and the glory of the Lord had departed, and Israel needed to return to holy worship and abandon their routine of empty religious activity. In fact, it's a lesson the church needs to recover today. Too much so-called worship is only a demonstration of man-centered religious activity that fails to bring glory to the Lord.
To this present day, Israel has had four different sanctuaries: the tabernacle of Moses, the temple of Solomon, the second temple after the captivity, and Herod's temple in the time of Jesus. God's glory left the tabernacle (1 Sam. 4:19–22), which was eventually replaced by Solomon's temple. Before the temple was destroyed by the Babylonians, Ezekiel saw God's glory leave the temple (Ezek. 9:3; 10:4; 11:22–23). There is no evidence that the glory of God ever resided in either the second temple or Herod's temple. The Son of God ministered in Herod's temple and in that sense brought back the glory (John 1:14; Hag. 2:7). But Jesus abandoned the temple in a manner similar to the way the glory left Solomon's temple: He went to the Mount of Olives (Ezek. 11:22–23; Matt. 23:38; 24:3). When at His return, Jesus brings the glory to the millennial temple, He will come from the Mount of Olives (Ezek. 43:1–5; Acts 1:9–12; Zech. 14:4). The Jews have not had a temple since Herod's temple was destroyed by the Romans in AD 70.
Ezekiel gave the plans for the post-captivity temple. If this is true, then the Jewish remnant didn't know it when they returned to their land, because they built the second temple according to the plans Moses gave in Exodus. The old men in the group wept, not because the second temple wasn't like Ezekiel's vision but because it was so unlike the magnificent temple Solomon built (Ezra 3:10–13). Perhaps the vision of the new temple may have encouraged the Jewish remnant in their difficult work, but that wasn't the reason God gave Ezekiel this glorious vision. The Jewish remnant had Joshua the high priest with them, but Ezekiel said nothing about a high priest, and nowhere is it recorded that the glory of the Lord filled the second temple. The "second temple" interpretation falls short of dealing honestly with the biblical text.
There are two temples in Israel's future: the tribulation temple, which will be taken over by the Antichrist (Dan. 9:24, 26–27; Matt. 24:15; 2 Thess. 2:1–4; Rev. 11:1; 15:5), and the millennial temple that Ezekiel described in these chapters. But Ezekiel isn't the only prophet who said there would be a holy temple during the Kingdom Age. You find a kingdom temple and kingdom worship mentioned in Isaiah 2:1–5, 60:7, 13; Jeremiah 33:18; Joel 3:18; Mic. 4:2; Haggai 2:7–9; and Zechariah 6:12–15, 14:16, 20–21. Ezekiel 37:24–28 records God's promise to His people that He would put His sanctuary among them. "My tabernacle also shall be with them; indeed, I will be their God, and they shall be My people" (v. 27 nkjv).
Ezekiel's vision anticipated John's vision in Revelation 21. Yes, there are some similarities. Both men were taken to high mountains (Ezek. 40:10), and both saw the glorious city of God. In both visions, a man was measuring the city (vv. 15–17), and both visions describe a life-giving river (Rev. 22:1). Ezekiel and John both emphasized the exclusion of defilement from the city (21:27). However, John's vision says nothing about worship; in fact, he states clearly that there will be no temple in the city he described (v. 22). Ezekiel's temple is designed in a square and is made from ordinary materials (stone abounds in Israel), while John's city appears to be a cube (v. 16) and is made out of precious metals and jewels. The heavenly city will be comprised of believers from the whole world (vv. 24–27), while Ezekiel's temple is emphatically Jewish, including the offering of Levitical sacrifices.2 While this doesn't exclude believing Gentiles, it does mark the worship as Jewish. It doesn't appear that God had John's vision in mind when He showed Ezekiel the temple.
God gave the plans for the tabernacle to Moses, a prophet (Ex. 25:8–9, 40), and the plans for Solomon's temple to David, a king (2 Chron. 28:11–19). Now He reveals the plans for the glorious millennial temple to Ezekiel, who was a priest as well as a prophet. These plans had a direct bearing on the people to whom Ezekiel was ministering, discouraged Jews who in the Babylonian siege had lost their land, their Holy City, their temple, and many of their loved ones. In these closing chapters of his prophecy, Ezekiel assured them that God would keep His covenant promises and one day dwell again with His chosen people.
As we study these difficult chapters, we will discover other reasons why the literal interpretation of this vision yields the best understanding and application of the word that God gave Ezekiel.
Ezekiel described a temple to be used during the millennial reign of Christ. This interpretation takes the prophetic Scriptures at face value and tries not to
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The Plan of the New Temple (40:1—46:24) It was on April 28, 573 BC—the first day of Passover—that God gave Ezekiel the vision recorded in chapters 40—48. The Jews had been captives in Babylon for twenty-five years, and Passover would only remind them of their deliverance from Egypt. Passover was also the beginning of the religious year for Israel (Ex. 12:2), and the Lord chose that significant day to tell His servant about the glory that Israel would share when Messiah established His kingdom.
he would have to tell everything he learned to the exiles in Babylon. Of course, through his book, he would tell generations of people what he learned from the Lord during his tour of the temple. This means that the facts recorded in these chapters contained truths that Jews in Ezekiel's day needed to know and believe. These truths are needed today by both Jews and Gentiles, if we are to understand God's plan for the future. If all God wanted to do was impress Ezekiel with "spiritual worship," the angel would have told him so.
The outer court (vv. 5–27). The entire sacred area was 875 feet square, including a wall 10 feet high and 10 feet thick (v. 5). The temple area itself was on the west side of the enclosure, 175 feet from the walls, and the back part reached to the edge of the sacred area. Behind the temple were two kitchens for preparing sacrificial meals, plus a third building whose purpose was not explained. At each corner of the walls, there was a kitchen; in the center of the east, north, and south walls there was a gate; and on either side of these three gates, built right into the walls, were five special rooms for the worshippers, making a total of thirty rooms. They were used for eating the meals associated with the sacrifices. As you walked through any of the three outer gates, you passed six rooms where the temple guards were stationed, and each of the chambers was about 10 feet square and decorated with images of palm trees.
In a vision, Ezekiel visited the land of Israel, but unlike his previous "visits," he didn't see sinful people, a devastated land, or a defiled temple. This time he saw a new land and a glorious new temple. Just as Moses received the tabernacle plans while on a mountain, so Ezekiel received the plans for the temple while on a mountain. Moses wasn't allowed to enter the Promised Land, but he saw it from a mountain (Deut. 34:1–4), and from a high mountain Ezekiel saw the land and its new tribal divisions.
It's unlikely that the new temple would be on any other site than Mount Zion, but critics of the literal interpretation of this vision point out that Zion is not really a "very high mountain." However, they may be overlooking the geographical changes that will occur in the land of Israel when the Lord returns to deliver His people and establish His kingdom (Zech. 14:4, 10). God promised that the Jews would worship and serve Him on a high mountain (Ezek. 20:40) and that Messiah would rule from a high mountain (17:22–23), and He will keep that promise. Both Isaiah and Micah speak of the high mountain (Isa. 2:1–2; Mic. 4:1). Zion will not only be elevated physically, but it will become the center of the worship of the Lord for the whole earth.
The outer court covers nearly 400,000 square feet, but it will not have a court of the Gentiles with the allimportant separating wall (Eph. 2:14),4 nor will it have a separate court of the women. In the millennial temple, our Lord's desire will be fulfilled that His house be a house of prayer for men and women of all nations (Mark 11:17; Isa. 56:7; Jer. 7:11). The size of the outer court and the accessibility of so many rooms suggest that the area will be a place for fellowship, where people can meet and enjoy sacrificial meals together.
In his vision, the prophet saw a man colored like bronze, which suggests he was an angelic visitor, standing just outside the eastern gate of the temple. He held a linen cord and a reed (rod), both of which were used for taking measurements, the line for long distances (Ezek. 47:3) and the rod for shorter measurements. The rod was probably a little over ten feet long (40:5).3 To measure property is symbolic of claiming it for yourself. During those years when the Jewish remnant was trying to rebuild their temple, the prophet Zechariah saw a man measuring the temple, and this was a sign that the temple and the city would one day be restored (Zech. 2). God commanded the apostle John to measure the temple in Jerusalem before it was trampled down by the Gentiles (Rev. 11). This was evidence that no matter what happened, Jerusalem and the temple belonged to God and would one day be restored and sanctified.
The inner court (40:28–47; 43:13–17). Walking straight across the outer court from any of the three gates in the outer wall, you would come to one of the three gates leading into the inner court. Eight steps will take you through the gate (40:31), past the rooms for guards, and into the inner court. The walls containing these inner gates will contain chambers for the priests and for the preparation of offerings. The inner court is 175 feet square and the altar of sacrifice is placed in the center of the court (43:13–17).
The brazen altar in the Old Testament tabernacle was a "box" made of acacia wood covered with bronze. It was seven and one-half feet square and four and onehalf feet high. About two and one-half feet from the top was a grating on which the sacrifices were laid and a fire was kept burning. The altar in Solomon's temple was thirty feet square and fifteen feet high and was approached on all four sides by steps (2 Chron. 4:1; 1 Kings 8:64).5 The altar in the millennial temple will be about twenty feet tall, with a stairway on the east side. The altar will be tiered, with the base thirty-one and onehalf feet square, the next level twenty-eight feet square,
The man would give Ezekiel a guided tour of the temple precincts, starting from the eastern gate and then returning there at the end of the tour. But before they walked up the seven steps that led through the eastern gate into the outer court, the guide gave Ezekiel some solemn counsel (Ezek. 40:4). The prophet was to pay close attention to what he saw and heard because
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our "high priest after the order of Mechizedek" (Heb. 6:20; Ps. 110:1). It was the king-priest Melchizedek who met Abraham after the battle of the kings and blessed him with bread and wine (Gen. 14:17–24), and the spiritual significance of this event is explained in Hebrews 7. In Jewish history, prophets, priests, and kings were all anointed for their offices, but the offices were kept separate. Priests like Jeremiah, Ezekiel, and John the Baptist were called to be prophets, but no priest would dare to take the throne. The one king who tried to serve as a priest was smitten with leprosy (2 Chron. 26:16–23).
the third twenty-four and one-half feet square, and the top level (the "altar hearth") twenty-one feet square.
The sanctuary (40:48—43:12). Like the inner court where the altar will stand, the area containing the sanctuary will be 175 feet square. The portico leading to the sanctuary is quite elaborate with pillars on each side of the door. This reminds us of the two large pillars in Solomon's temple that stood before the entrance to the Holy Place (1 Kings 7:15–22). The angelic guide showed Ezekiel the various rooms adjacent to the inner court and the temple proper, all of them set aside for the ministering priests (Ezek. 41:5—42:20).
The presence of God's glory and God's throne will so sanctify the temple that the people will approach the sanctuary with awe and not treat it like any other building, nor will they repeat their heinous sin of defiling the temple with their idols. God spoke to the prophet and told him to tell the Jewish people what he saw and heard so they would be ashamed of their past sins and turn from them. He must describe the glory of the temple in detail and write it down so they will get the message and want to obey the Lord. You find a similar admonition in Ezekiel 44:4–8 when Ezekiel was at the north gate. This passage reminds us that people who frequent "holy places" ought to be "holy people." The Jewish remnant that returned to their land to rebuild the temple would need to take this message to heart, and we need to take it to heart today.
Nothing is said about a veil between the Holy Place and the Holy of Holies, but since the Messiah will be present with His people, the veil is not necessary. He wants His glory to be revealed to all. There is also no mention of the ark of the covenant or the mercy seat on which the blood was sprinkled on the annual day of Atonement. There is mention of a wooden altar or table that probably stood before the entrance to the Holy of Holies (41:21–22). Made completely of wood, it will stand about five and one-half feet high and be three and one-half feet square. Nothing could be burned on it, so perhaps it will be used to display the bread that formerly stood on the table in the tabernacle and the temple.
The altar and sacrifices (43:13–2; 45:13— 46:24). We have already dealt with the brazen altar and we must now consider the perplexing problem of the sacrifices. The Lord instructs the priests in how the altar should be dedicated by the offering of a series of sacrifices during the week of consecration (43:18–27). In the dedication of the tabernacle (Ex. 40:29) and Solomon's temple (2 Chron. 7:1–10), sacrifices were offered and the blood applied to the altar.
In the millennial temple, there is nothing said about a golden altar of incense or the seven-branched golden lampstand. The altar of incense symbolized the prayers of God's people ascending to the Lord (Ps. 141:2; Rev. 8:3), but since the Lord is present with them, there is no need for symbolic prayer. As for the lampstand, which symbolized the light of God's truth through the nation of Israel, the shekinah glory will be present in the temple of the Lord.
Ezekiel had seen the glory depart from the temple, but now he saw the glory return (Ezek. 43:1–12). His guide took him back to the eastern gate in the outer court, and when the prophet looked out, he saw the glory approaching from the east. Along with the sight of the glory came the sound of the Lord's voice "like the noise [roar] of many waters" (v. 2; see 1:24; Rev. 1:15; 14:2; 19:6). The whole land of Israel was enlightened by the radiance of God's glory, and Ezekiel fell to the ground as he did when he saw the glory throne at the beginning of his ministry (Ezek. 1:28; 3:23; 9:8; 11:13). Then the temple was filled with God's glory, and the Spirit transported Ezekiel back into the inner court. When Moses dedicated the tabernacle (Ex. 40) and Solomon the temple (2 Chron. 5:11–14), the glory of God moved in, signifying that the Lord had accepted their worship and approved of their work.
When the millennial temple is discussed, the question is frequently asked, "Since Jesus has died for the sins of the world, fulfilled the law, and brought in the new covenant, why would believing Jews want to return to the old covenant? What need is there to go back to animal sacrifices when Jesus has made one perfect offering for all time?" This is one of the major arguments used by some students against taking Ezekiel 40—48 literally. But if we understand the role of the sacrifices under the old covenant, it will help us see their significance in the millennial temple.
The sacrifices mentioned in this section of Ezekiel are the burnt offering (40:38–39, 42; 43:18, 24, 27; 44:11; 45:15, 17, 23, 25; 46:2, 4, 12, 13, 15); the trespass or guilt offering (40:39; 42:13; 44:29; 46:20); the sin offering (40:39; 42:13; 43:19, 21, 22, 25; 44:27, 29; 45:17, 19, 22, 23, 25; 46:20); the peace or fellowship offering (43:27; 45:15, 17; 46:2, 12); the meal (grain) offering (42:13; 44:29; 45:15, 17, 24, 25; 46:5, 7, 11, 14, 15, 20); and the drink offering (45:17).6 (For the Mosaic regulations for these offerings, see Leviticus 1—7.)
In both the tabernacle and the temple, God's glory was "enthroned" on the mercy seat in the Holy of Holies (Ex. 25:22; Ps. 80:1; 99:1), but the millennial temple will have no ark and no mercy seat. However, the temple will still be God's throne (Ezek. 43:6–7) and the Messiah will reign as both King and Priest (Zech. 6:9–13). Today, Jesus Christ is enthroned in heaven as
The burnt offering speaks of total dedication to the Lord, "all on the altar" (Lev. 1:9; Rom. 12:1–2). The sin offering (Lev. 4; 6:21–30) and the tresspass or guilt
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deliverance of the Jews from bondage in Egypt, and Tabernacles was a joyous harvest feast that anticipated the coming kingdom and reminded the Jews of their wilderness journeys.7 Ezekiel 44:24 indicates that the weekly Sabbath will also be observed.
offering (Lev. 5; 7:1–10) deal with the sinner's offenses against God and people. The sin offering was brought by those who sinned through ignorance, for there was no sacrifice available for high-handed deliberate sin (Num. 15:30–36; Ps. 51:1, 11, 16–17). The trespass offering dealt with offenses for which some kind of restitution should be made. The offerer was required to restore the amount of the property plus a fine of about 20 percent of its value. Sin is not a cheap thing—nor is God's forgiveness!
Will the Lord's Supper also be observed in the Kingdom Age? The words of Jesus after He instituted the Lord's Supper seem to suggest so. "I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom" (Matt. 26:29 nasb; see Mark 14:25; Luke 22:18). If the saints in the church can remember Christ by breaking bread and drinking the cup, why can't Jewish believers remember Him by bringing sacrifices? Neither remembrance has any atoning value.
The peace or fellowship offering (Lev. 3; 7:11–38) was an expression of praise and thanksgiving or perhaps as the indication of the completion of a special vow to the Lord. Part of the meat from the sacrifice was given to the worshipper, who could cook it and enjoy a feast with family and friends. Except for weddings and other high occasions, the Jewish people rarely killed their animals just to have a meal. Meat was an occasional luxury. Thus the fellowship offering was an occasion for worshipping the Lord and enjoyment with His people. The grain or meal offering involved presenting sheaves, the roasted kernels of grain, fine flour, or various kinds of baked cakes. It was the acknowledgment that God is the source of the food that sustains life (1 Chron. 29:10–14). The drink offering was a portion of wine that was poured out along with another sacrifice. It symbolized life poured out wholly to the Lord (Phil. 2:17).
The priests (40:44–49; 42:1–14; 43:19–27; 44:9–31). God's desire was that the entire nation of Israel be "a kingdom of priests" (Ex. 19:6), but this was never fulfilled. Believers today are part of "a holy priesthood" and "a royal priesthood" (1 Peter 2:5, 9) through Jesus Christ their High Priest. In the millennial temple, the priests and Levites will minister to the people and to the Lord. There will be singers (Ezek. 40:44) to give a "sacrifice of praise" as well as priests to offer the sacrifices brought by the people. No high priest is mentioned because Jesus Christ, the King-Priest, is on the throne and reigning from the temple.
All of these offerings in some way pointed to Christ and His sacrifice of Himself for our sins (Heb. 10:1–18). God forgave the sins of the worshippers if they brought the sacrifice by faith and trusted the Lord, because the blood of animals can never remove the guilt of human sin (v. 4). God's forgiveness was declared (Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7), but only because of the work of Jesus Christ which was pictured by the sacrifice. Old Testament believers weren't forgiven because animals died, but because they put their faith in the Lord (Heb. 11; Ps. 51:16–17; Hab. 2:4). Therefore, the use of animal sacrifices in the millennial temple no more minimizes or negates the finished work of Christ than these sacrifices did before Jesus died. It appears that the sacrifices will be offered in a memorial sense and as expressions of love and devotion to the Lord (Isa. 56:5–7; 60:7). They will also bring people together for fellowship and feasting to the glory of the Lord.
Three times we're told that the descendants of Zadok will be the priests (v. 46; 43:19; 44:15). Zadok was related to Aaron through Aaron's third son Eleazar (1 Chron. 6:1–8, 50–53) and served during David's reign along with Abiathar (2 Sam. 8:17; 1 Chron. 15:11). However, Abiathar defected from David and joined the party that promoted Adonijah as David's successor to the throne (1 Kings 1), and this cost him and his descendants the priesthood (2:26–27). This act fulfilled the prophecy given concerning Eli the high priest and his wicked sons (1 Sam. 2:27–36). The name Zadok means "righteous," and in his book, the prophet Ezekiel emphasizes separation and holiness.
We have already seen that special chambers will be set aside in the temple for the use of the priests (Ezek. 40:44–46; 42:1–14). Some will be residences, while other rooms will be used for daily ministry, such as changing garments, preparing the sacrifices, and cooking the meat for the meals. (See vv. 13–14.) When the temple is dedicated, the priests will offer the sacrifices (43:18–27), just as the priests did when the tabernacle and the temple were dedicated (Num. 7:2; 2 Chron. 7:1–11).
The temple will be a place of learning for both Jews and Gentiles (Isa. 2:1–3), and no doubt the worshippers will study the Old Testament law and learn more about Jesus. They will study the New Testament as well and see the deeper significance of the sacrifices and the feasts. The only "Bible" that the early church possessed was the Old Testament, and the Christians were able to lead sinners to faith in Christ without John 3:16 or "The Roman Road." Of the seven feasts that the Jews celebrated (Lev. 23), it appears that only Passover (Ezek. 45:21–24) and Tabernacles (v. 25; Zech. 14:16–19) will be observed in the Kingdom Age. Passover speaks of the Lamb of God and the
The Lord will be very particular about the way the sanctuary is used (Ezek. 44:5–9). He warns the future priests that they must teach the people to make a difference between the clean and the unclean (v. 23; see 22:26) and not to permit outsiders to defile the temple. Many of the Mosaic regulations for the priests are summarized in 44:10–31. The Levites will be disciplined because they didn't stand for what was holy and right in the years before the captivity. They will be allowed to kill the sacrifices, assist the worshippers, serve as
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"common lands" on either side of that section will be available to all the people of Israel (48:15) and will also be used for growing food to feed the inhabitants of the city. The suggestion seems to be that a "staff" of people from the tribes will work this land so that the "staff" in the city can take care of civil affairs and host visitors who come to worship at the temple.
gatekeepers, and help in the temple, but they will not have priestly privileges.8 The priests will be permitted to offer the sacrifices and draw near to table (44:16), which may refer to the altar or to the table standing before the Holy of Holies (41:22).
The Lord will also be particular about the conduct of the priests (44:17–31). He tells them what to wear (vv. 17–19), how to groom themselves (v. 20), not to drink wine while ministering (v. 21), who not to marry (v. 22), and at all times to show and teach the difference between clean and unclean (v. 23), even if a relative dies (vv. 25–27).9 They will act as judges and see to it that the law is honored and obeyed (v. 24). Like the Old Testament priests, the kingdom priests will not have an inheritance of land but will have the Lord as their inheritance and be able to live from the temple offerings (vv. 28–31; see Num. 18:20; Deut. 18:1–2; Josh. 13:33).
The prince's portion (45:7—46:18; 44:1–3; 48:21–22). Without explaining who he is, Ezekiel introduces "the prince" in 44:1–3 and mentions him at least sixteen times in the rest of the book. He is not to be confused with "David … their prince" (34:24; 37:24–25), whom some see as the Messiah, the heir to David's throne (Luke 1:30–32); nor should he be confused with the Messiah. The prince will be a married man and will have sons who can inherit his land (Ezek. 46:16–18), which is located on either side of the central sacred area. Nowhere is he identified as a member of the royal family, a priest, or a Levite. We aren't even told what tribe he will come from. Apparently he will be a civil ruler, a vice-regent under the authority of the Messiah, and yet most of his functions will be religious.
The Logistics of the New Temple (45:1—48:35) The closing chapters of Ezekiel's prophecy explain how the land of Israel will be divided during the Kingdom Age, with a section assigned to the Lord, another to the prince, and then one to each of the twelve tribes. The first assignments of the Promised Land were made after the conquest of Canaan, with Joshua, Eleazar the high priest, and the heads of the twelve tribes casting lots before the Lord to determine the boundaries (Num. 26:52–56; 34:16–29; Josh. 13–22). During his reign, King Solomon divided the land into twelve "royal districts," and required each district to provide food for the king and his household for one month (1 Kings 4:7–19), but no actual boundary lines were changed. However, the plan wasn't popular with the people (1 Kings 12:1–19).10
He will offer sacrifices for himself (44:3; 45:22)11—something Messiah would not have to do— and will receive gifts from the people to be used for the worship of the Lord (45:13–16). The prince will provide sacrifices for special occasions (vv. 17–25), including the dedication of the sanctuary, the Sabbaths, Passover, Tabernacles, and at new moon. On the Sabbath and at new moon, he will present his offerings before the people are permitted to worship (46:1–8). During the week, the eastern gate into the inner court will be closed, but it will be opened for the prince on the Sabbath and at new moon, or whenever he wants to present a voluntary burnt offering or peace offering (v. 12). He will be allowed to come as far as the eastern gate but not to the altar in the inner court. He will present his sacrifices, watch the priests prepare them, and when they are offered, will prostrate himself before the Lord (v. 2). After the sacrifice, he will leave the sanctuary just as he came in. When the people come in to worship on the special feast days, they must exit by the gate opposite the one by which they entered (v. 9). The prince will not isolate himself from the people on the feast days but be a part of the crowd (v. 10). The prince must see to it that the daily burnt offerings are presented on the altar, just as they were in the tabernacle and temple (Ex. 29:42; Num. 28:6).
The Lord's portion (45:1–6; 48:8–9). Between the areas assigned to Judah and Benjamin will be a section reserved for the Lord and the prince. The Lord's section will be 8.3 miles square, which equals about 55 square miles. The area will be divided horizontally into three sections, each section 8.3 miles long. The top section (3.3 miles wide) will be the sacred area for the temple and the priests. The priests will not be permitted to own land but will be allowed to live there near the sanctuary (44:28). Like the Old Testament priests, the Lord will be the portion of their inheritance (Num. 18:20; Deut. 10:9; Josh. 13:14, 33). The center area will be the same size as the top area and will belong to the Levites. During the old dispensation, the Levites were allowed to own land but were scattered throughout Israel so they could minister to the people (Josh. 21). Genesis 49:5–7; 34:25–31 suggests that this scattering was also a form of discipline.
The Year of Jubilee will be celebrated during the millennial age (48:16–18). This was the fiftieth year during which the land was not farmed, slaves were set free, and property reverted back to the original owners (see Lev. 25). During the one thousand–year reign of Christ, there will be time for twenty such celebrations. Ezekiel made the special point that during the Kingdom Age, the prince would not oppress the people or confiscate their land as the rulers did during the last days of the kingdom of Judah. The people of Israel failed to obey the laws relating to the Sabbatic Year and the Year
The bottom area (1.75 miles wide) will be assigned to "the city" and the free land around it. The city is first mentioned in Ezekiel 40:2 and is probably Jerusalem with a new name "Jehovah Shammah—the Lord is there" (48:35). The area assigned to the city will belong to the whole house of Israel (45:6) and will be at the center of the lower strip of land. The
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of Jubilee, so God had to send them into exile so that His land could enjoy the rest it needed (2 Chron. 36:14–21; Lev. 26:14ff.; Jer. 25:9–12; 27:6–8; 29:10). The river of life (Ezek. 47:1–12). After seeing the kitchens in the temple (46:19–24), the prophet noticed a trickle of water issuing from the Holy of Holies, past the altar on the south side. The guide led him out the north gate (the eastern gate was closed) and around the temple to the eastern gate where he saw the water coming out from under the building on the south side of the gate. (See Ps. 36:8; 46:4.) The guide measured the depth of the water four times and the river became so deep you could swim in it. Ezekiel learned that the river flowed to the Dead Sea where it brought new life to that forsaken area. The water from the temple would heal the Dead Sea as well as the rivers, and the water creatures would multiply wherever the waters came. The trees on the banks of the river would provide food each month and the leaves would be used for healing. Life comes from the temple of God, not from a palace or a government building!
nation and the new era. Jerusalem's gates have always been significant (Neh. 3; Ps. 48; 87:2; 122:2), but now the city will have twelve gates, each one named after one of Jacob's twelve sons. Instead of "Ephraim" and "Manasseh" (two gates), there will be "Joseph" (one gate), and Levi will have a gate. Any Gentile coming to the city to learn about the Lord will have to enter the city through one of these gates and be reminded that "salvation is of the Jews" (John 4:22). The city will be about 1.6 miles square. These gates, of course, remind us of the gates to the Holy City that John described in Revelation 22:10–13, 21.
But the most important thing about the new city will be the presence of the Lord among His united people (Ezek. 35:10). The new name will be "Jehovah Shammah—the Lord is there." This is one of seven compound names of Jehovah found in the Old Testament: Jehovah Jireh—"the Lord will provide" (Gen. 22:13–14); Jehovah Rapha—"the Lord who heals" (Ex. 15:26); Jehovah Shalom—"the Lord our peace" (Judg. 6:24); Jehovah Tsidkenu—"the Lord our righteousness" (Jer. 23:6); Jehovah Shammah—"the Lord is present" (Ezek. 48:35); Jehovah Nissi—"the Lord our banner" (Ex. 17:8–15); and Jehovah Ra'ah— "the Lord our shepherd" (Ps. 23:1).
Jerusalem is the only great city of the ancient world that wasn't located on a river, and in the east, a dependable water supply is essential for life and for defense. During the Kingdom Age, Jerusalem shall have a river such as no other nation ever had. But is this a literal river or merely a sacred symbol of the life-giving power of the Lord? Perhaps it is both. Joel 3:18 and Zechariah 13:1 and 14:8–9 speak of this river as a literal entity, so the river both illustrates and accomplishes the life-giving work of God. Jesus saw such a river as a symbol of the Holy Spirit (John 7:37–39), and the apostle John saw a similar scene in the heavenly city of God (Rev. 22:1–2). A river played an important role in the Garden of Eden (Gen. 2:10–14).
The Meaning of the New Temple In examining all the information Ezekiel recorded for us, we must be careful not to lose the major messages among these important details. There is a sense in which the messages of the entire book are wrapped up in one way or another in chapters 40 to 48. The spiritual lessons are as meaningful to us today as they were to Israel in Ezekiel's day, or as they will be to the Jewish people in Messiah's day.
The portions for the tribes (Ezek. 47:13–48:7, 23–29). In the millennial kingdom, the boundaries of the tribes will be altogether different from what they were before Israel fell to Assyria and Judah to Babylon. The boundaries of the land (47:13–23) will be about what Moses described in Numbers 34, but each tribe's allotment will cut straight across the land. From north to south, the tribes will be Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah. Next is the land assigned to the Lord, the prince, and the city, followed by the tribes of Benjamin, Simeon, Issachar, Zebulun, and Gad. It appears that all of the tribes will have access to the Mediterranean Sea except Zebulun and Gad. Judah, the royal tribe (Gen. 49:10) will be located adjacent to the temple area from which Jesus will reign. The tribes descended from sons born of Jacob's wives' maids, Zilpah and Bilhah—Dan, Asher, Naphtali, and Gad—are located the farthest north and south. We aren't told how much land each tribe is given, but only where they will be located. There will be peace among the tribes as they submit to the kingship of their Messiah, Jesus Christ.
Separation from sin. Ezekiel was a priest as well as a prophet, and it was the responsibility of the priests to teach the people the difference between the holy and the unholy and the clean and the unclean (Lev. 10:10–11; Ezek. 44:23). Israel drifted into sin because they began to erase these differences and became like the pagan nations around them. The temple in Jerusalem, with its special courts and holy chambers, reminded the people that God put a difference between the holy and the profane. For people to "call evil, good, and good, evil, [and] put darkness for light, and light for darkness" (Isa. 5:20) is to violate the basic principle of holy living. (See Ezek. 40:5; 42:14–20; 43:7.)