Chapter XII: Part 12

Mention is made also of a porch in connection with each gateway. This porch of the gate is inward, and it must be thought of in the form of a hall. Such a porch-hall is mentioned in the architecture of Solomon's temple (1 Kings vi:3; 2 Chron. iii:4; see also Joel ii:17). These vestibule halls are the termination of the gateway leading into the outer court itself. The porch-hall of the significant Eastern gate is reserved for the Prince. He enters by way of the porch of that gate and goes out the same way (chapter xliv:3). And there is a door for each gate, for we read that the East gate was to be shut (xliv:1-2). The door at the termination of the gateway is mentioned in verse 11. The width of the doorway is ten cubits and the height of the door itself thirteen cubits--10x3. The number ten signifies responsibility, and three, as already stated, is symbolical of divine fullness. Then posts were seen by the prophet. Each gateway had two posts and each post is two cubits thick and sixty cubits high (verses 9, 14). Critics have declared that the given dimension of sixty cubits is impossible. We do not know why this should be declared impossible. Some critics have said that the man could not have measured these sixty cubits; but the word measure is not used at all. The windows of the little chambers will be closed windows. Upon the posts were palm trees. These palm trees were ornamental and artificial (xl:18). That palms are prominent in this millennial temple, crowning first of all the high posts, which towered above all, so that the palms were seen, is not without significance. Palms are the symbols of victory. Branches of palm trees were also used during the celebration of the feast of tabernacles, which dispensationally foreshadows the millennial age of blessing and glory. And that is why palms are lifted high above everything on the gateway pillars of the wall surrounding the outer court. The time of blessing, victory, peace and glory has come.

We follow the prophet now into the inner court. This court is smaller, exactly one hundred cubits square (verse 47). In the center of this four square court stands the great altar, eighteen cubits square and twelve cubits high (chap. xliii:13-17). West of this great altar is a higher terrace upon which the temple itself stands. The approach to this inner court is also through three gates corresponding to the three gates in the wall surrounding the outer court. We must notice, however, that there are eight steps in connection with the gateways leading into this inner court, while the gateways leading into the outer court had only seven steps. The number eight is symbolical of the new covenant and the new creation.[38] This great place of worship, by these eight steps, which lead to the interior, has the mark of the new age, the age when all things are made new. These gateways have also the little chambers like in the gateways of the outer court. The prophet in his vision entered by the South gate; then he came next to the East gate (verse 32), and finally to the North gate (verse 35); and these three gateways had their arches, posts and palm trees upon the posts. All is symmetrical. These three gateways are seen in line with the gateways of the outer court, but the porches were not towards the inside, but at the other end next to the outer court. In measurement and everything else they correspond to the gateways leading into the outer court.

[38] Seven days the priests had to take in their consecration; on the _eighth_ day they entered upon their work. Circumcision was practised on the _eighth_ day, symbolical of the death of Christ and the putting off of the body of the flesh (Col. ii:1), the entrance into the new creation. On the _eighth_ day Christ was transfigured and the transfiguration is a type of His coming into the kingdom. The _eighth_ psalm shows Him the head of the new creation, with all things under His feet.

The description of the great altar which stands in the middle of the inner court is given later; we shall follow it when we come to the text. The sacrifices are to be brought in this inner court and therefore we find next the sacrificial tables mentioned on which the burnt offering, the sin offering and the trespass offering will be slain. Two tables were in the porch of the gate on this side and two on the other side. Then at the steps of the gate on both sides were two tables, four tables on the one side and four on the other. In all there are eight tables whereupon to slay sacrifices. Besides these, there are four smaller tables of hewn stone, especially for the burnt offering, whereupon they also lay the instruments used in slaying the sacrifices. This gives 3x4 tables--twelve which are grouped on both sides of the steps, along the sides of the gateway and in the porch. On these tables the sacrifices are slain, washed and otherwise prepared and the smaller tables are for the instruments. Are these twelve tables only at one gate or at all the gates? There is reason to believe that each of the gateways leading to the inner courts is furnished with these sacrificial tables. If this is correct we have again the significant numbers and combination 3x12, corresponding to the guard-chambers at the three gateways, which also are 3x12.

Besides the chambers and the entries to the gates where they washed the sacrifices (verse 38) there are without the inner gate chambers at each gate for the singers and the priests (verses 44-46) who are the keepers of the house. These chambers were evidently detached from the gateways and yet near by. No measurement of these chambers is given. The inner court itself was a hundred cubits square; in the outer was the great altar.

V. The Vestibule of the Temple.

And he brought me to the porch of the house, and measured each post
of the porch, five cubits on this side, and five cubits on that
side: and the breadth of the gate was three cubits on this side,
and three cubits on that side. The length of the porch was twenty
cubits, and the breadth eleven cubits; and he brought me by the
steps whereby they went up to it: and there were pillars by the
posts, one on this side, and another on that side.

These closing verses of this chapter introduce us to the temple building. The prophet is brought in vision to the porch of the house. The vestibule in which the prophet finds himself is twenty cubits long and eleven cubits broad.[39] The number ten is here seen again two by ten. The number of the steps leading up to the vestibule of the temple are not given. Besides the posts of the vestibule there are two pillars also, one on each side of the entrance gate, which remind us of the two pillars "Jachin and Boaz" in Solomon's temple (1 Kings vii:21, 45). Many of these details are obscure, their deeper and symbolical meaning hidden. It would be an easy matter to make all kinds of spiritual applications. As to such applications one has well said, "We need a vigilant watch lest we pervert the holy Word of God; and I trust myself to be reticent rather than thus offend." The construction the measurements and arrangement tell out divine perfection. When at last this great millennial temple is erected in Israel's land, it will be a glorious witness for the Lord and as the central place of earthly worship worthy of that coming age of peace and glory.

[39] The Septuagint gives ten cubits instead of only eleven, which probably is correct.

THE HOLY AND MOST HOLY. THE SIDE BUILDING AND THE INTERIOR.

Chapter xli.

The man with the measuring reed had gradually introduced in the vision Ezekiel to the outer wall and outer and inner court of this great future temple. The chambers, posts, gateways, sacrificial tables, etc., were all described in detail and so the prophet was brought into the temple vestibule (xl:48-49) to be led on into the temple itself. He beholds now the Holy place, the Most Holy, the side buildings, the hinder buildings and the interior of the temple.

I. The Holy Place and the Most Holy.

Afterward he brought me to the temple, and measured the posts, six
cubits broad on the one side, and six cubits broad on the other
side, which was the breadth of the tabernacle. And the breadth of
the door was ten cubits; and the sides of the door were five cubits
on the one side, and five cubits on the other side: and he measured
the length thereof, forty cubits: and the breadth, twenty cubits.
Then went he inward, and measured each post of the door, two cubits;
and the door, six cubits; and the breadth of the door, seven cubits.
So he measured the length thereof, twenty cubits; and the breadth,
twenty cubits, before the temple: and he said unto me, This is the
most holy place (verses 1-4.)

III. The Outer Court.

Then brought he me into the outward court and, lo, there were
chambers, and a pavement made for the court round about: thirty
chambers were upon the pavement. And the pavement by the side of the
gates over against the length of the gates was the lower pavement.
Then he measured the breadth from the forefront of the lower gate
unto the forefront of the inner court without, an hundred cubits
eastward and northward. And the gate of the outward court that
looked toward the north, he measured the length thereof, and the
breadth thereof. And the little chambers thereof were three on this
side and three on that side; and the posts thereof and the arches
thereof were after the measure of the first gate: the length
thereof was fifty cubits, and the breadth five and twenty cubits.
And their windows, and their arches, and their palm trees, were
after the measure of the gate that looketh toward the east; and they
went up unto it by seven steps; and the arches thereof were before
them. And the gate of the inner court was over against the gate
toward the north, and toward the east; and he measured from gate to
gate an hundred cubits. After that he brought me toward the south:
and behold a gate toward the south: and he measured the posts
thereof and the arches thereof according to these measures. And
there were windows in it and in the arches thereof round about, like
those windows: the length was fifty cubits, and the breadth five and
twenty cubits. And there were seven steps to go up to it, and the
arches thereof were before them: and it had palm trees, one on this
side, and another on that side, upon the posts thereof. And there
was a gate in the inner court toward the south: and he measured from
gate to gate toward the south an hundred cubits (verses 17-27.)

The man with the measuring line now leads the prophet into the outer court itself. He had passed through the East gate and has now the vision of the outer court. Here again he beholds chambers. The word used for chamber is a different word from the one used in verses 7, 10, 12, 13, 16, 21, 29, 33 and 36. The chambers of the outer court are no longer guard-rooms. The word used here is found in 1 Sam. ix:22, which was not a small chamber by any means, inasmuch as thirty persons could be accommodated. The word is used later for the chambers in which the priests kept the tithes and offerings. Such chambers were in the temple of Solomon. In the millennial temple they probably will serve the same purpose. Then we read of a pavement made for the court round about. It is a pavement of stones (see 2 Kings xvi:17; 2 Chron. vii:3; Esther i:6--the same Hebrew word is used in these passages). This pavement, probably in the form of a mosaic arrangement, covers the entire outer court and of the chambers were thirty upon the pavement. Where are these chambers located? Are they together or scattered over the entire outer court? We believe they will be located alongside of each gateway, two on the side of the East gate, two at the North gate and two at the South gate. This seems to be the correct location, for the prophet in having stepped through the gateway into the outer court sees these chambers first, so that they must have been at the entrance gate. The measurement follows and the North gate and South gate are described. They compare in every way to the East gate, each having its seven steps, its little chambers (guard-chambers) its posts and palm trees.

IV. The Inner Court, the Sacrificial Tables and the Chambers.

And he brought me to the inner court by the south gate: and he
measured the south gate according to these measures; And the little
chambers thereof, and the posts thereof, and the arches thereof,
according to these measures: and there were windows in it and in the
arches thereof round about: it was fifty cubits long, and five and
twenty cubits broad. And the arches round about were five and twenty
cubits long, and five cubits broad. And the arches thereof were
toward the outer court; and palm trees were upon the posts thereof:
and the going up to it had eight steps. And he brought me into the
inner court toward the east: and he measured the gate according to
these measures. And the little chambers thereof, and the posts
thereof, and the arches thereof, were according to these measures:
and there were windows therein and in the arches thereof round
about: it was fifty cubits long, and five and twenty cubits broad.
And the arches thereof were toward the outward court; and palm trees
were upon the posts thereof, on this side, and on that side: and the
going up to it had eight steps. And he brought me to the north gate,
and measured it according to these measures; The little chambers
thereof, the posts thereof, and the arches thereof, and the windows
to it round about: the length was fifty cubits, and the breadth five
and twenty cubits. And the posts thereof were toward the outer
court; and palm trees were upon the posts thereof, on this side, and
on that side: and the going up to it had eight steps. And the
chambers and the entries thereof were by the posts of the gates,
where they washed the burnt offering. And in the porch of the gate
were two tables on this side, and two tables on that side, to slay
thereon the burnt offering and the sin offering and the trespass
offering. And at the side without, as one goeth up to the entry of
the north gate, were two tables; and on the other side, which was at
the porch of the gate, were two tables. Four tables were on this
side, and four tables on that side, by the side of the gate; eight
tables, whereupon they slew their sacrifices. And the four tables
were of hewn stone for the burnt offering, of a cubit and an half
long, and a cubit and a half broad, and one cubit high: whereupon
also they laid the instruments wherewith they slew the burnt
offering and the sacrifice. And within were hooks, an hand broad,
fastened round about: and upon the tables was the flesh of the
offering. And without the inner gate were the chambers of the
singers in the inner court, which was at the side of the north gate;
and their prospect was toward the south: one at the side of the east
gate having the prospect toward the north. And he said unto me, This
chamber, whose prospect is toward the south, is for the priests, the
keepers of the charge of the house. And the chamber, whose prospect
is toward the north, is for the priests, the keepers of the charge
of the altar: these are the sons of Zadok among the sons of Levi,
which come near to the Lord to minister unto him. So he measured the
court, an hundred cubits long, and an hundred cubits broad,
foursquare; and the altar that was before the house (verses 28-47).

The first two verses give the measurement of the Holy part. Of the contents of this part, how it was furnished, nothing is said; only the measurement is mentioned. The place is forty cubits long and twenty cubits broad. In this respect it corresponds to the temple of Solomon in which the Holy place had the same dimensions, while the same part in the wilderness tabernacle was only twenty cubits by ten cubits. We find therefore that the Holy part in the temple of Solomon and Ezekiel's temple is double the size of the Holy part of the tabernacle. There is a door which leads from the vestibule into this Holy place and at both sides are door posts, six cubits broad on the one side and six on the other; between these two posts is the door, the breadth of which is ten cubits.[40] The number twelve is again in evidence in these two posts, twice six. Inasmuch as the wall (verse 5) is six cubits thick these two posts are probably a part of the wall surrounding the temple. Later we receive the additional information that the waters issued from under the threshold of the house eastward, the seer being at this door (xlvii:1).

[40] The words "which was the breadth of the tabernacle" are by some declared doubtful. The Septuagint has omitted them.

Then the man went inward, into the Most Holy. This was a perfect square twenty cubits long and twenty broad. Let us notice that the prophet here does not enter the place, for it is the Most Holy, the dwelling place of Jehovah.

The man entered in alone, while the prophet remained outside. There was a door six cubits high and seven cubits broad. The breadth of the door leading into the Holy part was ten cubits, but the door leading into the Most Holy was seven cubits broad, the number which denotes divine perfection. The description of the interior of the temple is given in verses 15-26.

II. The Side Buildings.

After he measured the wall of the house, six cubits; and the breadth
of every side chamber, four cubits, round about the house on every
side. And the side chambers were three, one over another, and thirty
in order; and they entered into the wall which was of the house for
the side chambers round about, that they might have hold, but they
had not hold in the wall of the house. And there was an enlarging,
and a winding about still upward to the side chambers: for the
winding about of the house went still upward round about the house:
therefore the breadth of the house was still upward, and so
increased from the lowest chamber to the highest by the midst. I saw
also the height of the house round about: the foundations of the
side chambers were a full reed of six great cubits. The thickness of
the wall, which was for the side chamber without, was five cubits:
and that which was left was the place of the side chambers that were
within. And between the chambers was the wideness of twenty cubits
round about the house on every side. And the doors of the side
chambers were toward the place that was left, one door toward the
north, and another door toward the south: and the breadth of the
place that was left was five cubits round about (verses 5-11).

He measured first the wall which surrounded the Holy and the Most Holy part. This wall was six cubits. Then there are side chambers. Such side chambers were also in the temple of Solomon (1 Kings vi:5). There are three stories and each contains thirty chambers, so there are ninety chambers in all. These three stories with the ninety chambers surrounded the temple on its three sides, the North, West and South sides, the East side being the vestibule and entrance into the temple; no side chambers are found above this entrance. These side chambers enter into the wall, that they might have hold and still they have not hold of the wall itself. In this also the temple corresponds to the arrangement of Solomon's temple. 1 Kings vi:6 explains the construction of these chambers: "On the outside he made rebatements in the wall of the house round about, that the beams should not have hold in the wall of the house." The side chambers in the Solomonic temple were fastened on the house with timber of cedar (1 Kings vi:10). This probably explains the meaning of the attachment of these three stories of chambers in Ezekiel's temple. The side chambers must therefore be considered as an addition to the wall itself which surrounds the Holy and Most Holy. We do not know what will be the use of these ninety chambers in the millennial temple. The seventh verse shows that the stories of this addition to the wall, containing the chambers, have galleries round about. And the gallery of the second story is broader than the gallery of the first, and the gallery of the third is broader than the second story, so that this annex broadens upward. The expression "winding about" has led some of the few expositors of these chapters to identify with the winding stairs of the Solomonic temple (1 Kings vi:8); but this is incorrect. The text does not mention a staircase at all. A better rendering of verse 8 is: "And I saw that the house had an elevation round about, the foundations of the side chambers, a full reed, six cubits to the joint."[41] There was then a raised basement on the three sides of the temple and the six cubits correspond to the ten steps (xl:49) marking the height of the elevation. Verse 9 shows that the thickness of the wall, which was for the side chambers without was five cubits, besides this there was a free place along the building. "And between the chambers (and the house) was a width of twenty cubits round about the house on every side." This afforded the proper light for these chambers. "And the entry of the side chambers was toward what was left free, one entry toward the North, and one entry toward the South; and the width of the space left free was five cubits round about." The side chambers were therefore entered from the outside.

[41] i. e., To the level place where the side chambers begin.

III. The Hinder Building--The Total Measurement.

Now the building that was before the separate place at the end
toward the west was seventy cubits broad; and the wall of the
building was five cubits thick round about, and the length thereof
ninety cubits. So he measured the house, an hundred cubits long; and
the separate place, and the building, with the walls thereof, an
hundred cubits long; also the breadth of the face of the house, and
of the separate place toward the east, an hundred cubits. And he
measured the length of the building over against the separate place
which was behind it, and the galleries thereof on the one side and
on the other side, an hundred cubits, with the inner temple, and the
porches of the court (verses 12-15).

Here a new building comes into view which is behind the temple building toward the West. Its dimensions are seventy cubits broad, ninety cubits long and the wall is five cubits in thickness round about. The use of this building is not stated. Its use is probably for the disposal of the refuse from the sacrifices and other unclean things. No other description is given of this hinder building, this separate place. Verses 12 and 14 give the total measurement of the house, a hundred cubits, which is the total of the previously given measures.

IV. The Interior of the Temple Described.

The thresholds, and the closed windows, and the galleries round
about on their three stories, over against the door, ceiled with
wood round about, and from the ground up to the windows, and the
windows were covered; to that above the entry, even unto the inner
house, and without, and by all the wall round about within and
without, all was by measure. And it was made with cherubim and palm
trees, so that a palm tree was between a cherub and a cherub; and
every cherub had two faces; so that the face of a man was toward the
palm tree on the one side, and the face of a young lion toward the
palm tree on the other side: it was made through all the house round
about. From the ground unto above the door were cherubim and palm
trees made, and on the wall of the temple. The posts of the temple
were squared, and the front of the sanctuary had the same
appearance. The altar was of wood three cubits high, and the length
thereof two cubits; and the corners thereof, and the length thereof,
and the walls thereof, were of wood: and he said unto me, This is
the table that is before the Lord. And the temple and the sanctuary
had two doors. And the doors had two leaves, two turning leaves; two
leaves for the one door, and two leaves for the other door. And
there were made on them, on the doors of the temple, cherubim and
palm trees, like as were made upon the walls; and there was a wooden
portal in front of the porch without. And closed windows and palm
trees on the one side and on the other side, on the sides of the
porch, and upon the side chambers of the house, and the portals[42]
(verses 16-26).

[42] Corrected text.

From verse 16 we learn that all was wainscoted with wood. The altar was also of wood. It is significant that silver and gold, so prominent in the tabernacle in the wilderness and in Solomon's temple, are entirely absent in the millennial temple. The words "silver and gold" are not mentioned once in Ezekiel xl-xlviii. Silver typifies grace in redemption, being the ransom money. Gold typifies divine righteousness. Both are absent in the millennial temple for what the silver and gold foreshadows is now realized in His redeemed earthly people. The heavenly Jerusalem has gold in it, but silver is not mentioned in the description of the city in Revelation xxi.

The chief ornaments in this temple are cherubim and palm trees; they were along the wall of the temple. So it was in the temple of Solomon. "And he carved all the walls of the house round about with carved figures of cherubim and palm trees and open flowers within and without" (1 Kings vi:29).

A palm tree was between cherub and cherub. As stated in the previous chapter palms are the emblems of victory and remind us of the feast of tabernacles. They were seen high above on the posts. Cherubim speak of the presence of the Lord, who enters this house and is worshipped here. But the cherubim here have only two faces and not four as in the opening vision of this book (chapter i:10-12). As often stated, these celestial beings tell out the Lord Jesus Christ in His personal glory. The lion, His kingly glory; the face of a man, His true humanity; the face of an ox, His servant character; and the face of an eagle. His heavenly origin and destiny, Son of God. It is not without meaning that the face of a man and the face of a young lion are seen on these cherubim and each face looks upon a palm tree. Its symbolical meaning is obvious. The Lord Jesus Christ has come again and visited the earth and the temple and appeared as the glorified Man and the Lion of the tribe of Judah. His is the victory and the glory. When at last this temple stands in Israel's land, and its meaning and measurements, as well as other details, are fully known and understood, it will be known then that His blessed work, victory and person are symbolically seen throughout this house.

The altar was of wood, three cubits high and two cubits long. "And he said unto me, This is the table which is before Jehovah." The altar is the altar of incense. The burnt offering altar is described in chapter xliii:13, etc. In the tabernacle and Solomon's temple the altar of incense was overlaid with gold. Note also the difference in the measurement. The altar of incense in the tabernacle was two cubits high and one cubit long and broad; the altar in the future temple is three cubits high and two cubits long, nearly double in size. The incense offered upon the altar is the symbol of the fragrance Christ is to God. It also typifies praise and prayer (Ps. cxli:2; Rev. v:8; viii:3); being communion with God it is here called "the table which is before Jehovah." How great will be the fragrance of Christ, and the praise and worship God will receive, in this great house of worship!

There were also two doors for the sanctuary with two turning leaves. They were ornamented, like the walls, with cherubim and palm trees.

THE CELLS FOR THE PRIESTS.

Chapter xlii.

This chapter gives the description of the chambers or cells of the priests and closes with the final measurements of this temple. After this, as recorded in the next chapter, the prophet beheld the return of the glory of the Lord and how He entered the house.

I. The Description of the Cells for the Priests.

Then he brought me forth into the outer court, the way toward the
north: and he brought me into the cells that was over against the
separate place, and which was before the building toward the north.
Before the length of an hundred cubits was the north door, and the
breadth was fifty cubits. Over against the twenty cubits which
pertained to the inner court, and over against the pavement which
pertained to the outer court, was gallery against gallery in three
stories. And before the cells was a walk of ten cubits breadth
inward, a way of one cubit; and their doors toward the north. Now
the upper cells were shorter: for the galleries were higher than
these, than the lower, and than the middlemost of the building. For
they were in three stories, but had not pillars as the pillars of
the courts: therefore the building was straitened more than the
lowest and the middlemost from the ground. And the wall that was
without over against the cells, toward the outer court on the
forepart of the cells, the length thereof was fifty cubits: For the
length of the cells that were in the outer court was fifty cubits:
and, lo, before the temple were an hundred cubits. And from under
these cells was the entry on the east side, as one goeth into them
from the outer court. The cells were in the thickness of the wall of
the court toward the east, over against the separate place, and over
against the building. And the way before them was like the
appearance of the cells which were toward the north, as long as
they, and as broad as they: and all their goings out were both
according to their fashions, and according to their doors. And
according to the doors of the cells, that were toward the south was
a door in the head of the way, even the way directly before the wall
toward the east, as one entereth into them (verses 1-12).

Once more the man leads forth the prophet. The Holy part and the Most Holy had been measured and described and now he leaves the innermost part and is led again into the outer court. He goes on towards the North and faces a cell-building over against the separate place. This separate place is the hinder building described in chapter xli:12. There are three such cell-buildings, one on the North and the other on the South; that is, facing the two sides of the hinder building in the separate place. The third cell-building is at the East-gate. The entrance to these cell buildings is from the outer court. The measurement given presents considerable difficulty which we do not attempt to solve. Each of these buildings has three stories and before each is a walk of ten cubits. We also learn that the upper story of cells is shorter than the first and second stories; this corresponds in architecture to the side buildings described in chapter xli:5-11. How many cells or chambers are in each of these buildings is not stated.

II. For What the Cells are Used.

Then said he unto me, The north cells and the south chambers, which
are before the separate place, they be holy cells, where the priests
that approach unto the Lord shall eat the most holy things: there
shall they lay the most holy things, and the meat offering, and the
sin offering, and the trespass offering; for the place is holy. When
the priests enter therein, then shall they not go out of the holy
place into the outer court, but there they shall lay their garments
wherein they minister; for they are holy; and shall put on other
garments, and shall approach to those things which are for the
people (verses 13-14).

The cells on the North and South, facing the separate place are especially mentioned as being holy chambers. Here the priests who approach unto the Lord are to eat the most holy things and there they shall lay the most holy things, the meal offering, the sin offering and the trespass offering. They were set apart for this purpose. For this reason at the end of these two cell-buildings towards the west were the places where the offerings were boiled and the meal offering baked. They were the kitchens of the priests. Of this we read in chapter xlvi:19, 20: "Then he brought me through the passage which was at the side of the gate, into the holy cells which were for the priests, which looked toward the North; and behold a place was there at the end westward. And he said unto me, This is the place where the priests shall boil the trespass offering and the sin offering and where they shall bake the meal offering, that they bring them not out into the outer court, so as to hallow the people." In these chambers they put the garments of their ministry. The priests are not to wear their holy garments outside of the inner court lest they should be profaned. Why these Levitical ordinances are maintained in the millennial temple with a priesthood still ministering, the purpose of all this, we shall take up more fully in the exposition of the chapters which follow.

III. Final Measurement.

Now when he had made an end of measuring the inner house, he brought
me forth toward the gate whose prospect is toward the east, and
measured it round about. He measured the east side with the
measuring reed, five hundred reeds, with the measuring reed round
about. He measured the north side, five hundred reeds, with the
measuring reed round about. He measured the south side, five hundred
reeds, with the measuring reed round about. He measured the south
side, five hundred reeds, with the measuring reed. He turned about
to the west side, and measured five hundred reeds with the measuring
reed. He measured it by the four sides: it had a wall round about,
five hundred reeds long, and five hundred broad, to make a
separation between the sanctuary and the profane place (verses
15-20).

The measuring of the inner house completed, the prophet is led back to the starting point, the gate that is toward the East. In this final measurement four times five hundred reeds are mentioned. The east side, north side, south side, and west side, each is measured as being five hundred reeds. This passage has occasioned much controversy. The question is if five hundred cubits or five hundred reeds is correct. If we take the reed to be ten feet it would mean that the temple is five thousand feet on each side. But that seems impossible in view of the previous measurement. The Septuagint translators realized this difficulty and took the liberty of changing the word "reeds" to "cubits." If cubits is right then it would agree with all the previous measurements, hence many of the commentators have changed the reeds to cubits. But what authority is there to make this change? The Hebrew word for reeds is "_gonim_" and cubit is "_ammah_," two entirely different words. A copyist's error is therefore excluded. We maintain that measurement is five hundred reeds and that the text is correct.

But what is measured? Certainly not the temple area with its wall, outer court and Holy and the Most Holy. What is measured here is the territory which surrounds the whole temple buildings. If we retrace the steps of the man who measured and led along Ezekiel we see him leaving the Most Holy; they then go back into the Holy part, the outer court and then passing through the eastern gate through which they had entered, they are both outside of the outer wall. They are now in a very large space surrounding the temple buildings, and this space is measured. Furthermore we find that there was an immense wall surrounding this enclosure: this wall separated between that which is holy and what is common (verse 20). Another difficulty has been mentioned by expositors if this measurement of five hundred reeds is correct. They say it is far too large for Mount Moriah, the chosen place of the temple. There is no difficulty here at all, for we read, "And it shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it" (Isa. ii:2). When the Lord returns and His Kingdom will be established great physical changes take place in Israel's land, changes which no one can fully understand.[43] The mountain upon which this temple is to be built is a very high mountain, which comes into existence when the earth and the heavens will be shaken. The temple was a holy square of five hundred cubits, in another square of five hundred reeds. Later we shall find that there is another holy portion of the land which surrounds the temple, and the territory of five hundred reeds square, and that portion was of an extremely large dimension, that is, twenty-five thousand reeds in length and ten thousand reeds in breadth.[44] All this would not be possible in the present Palestine; but it will be made possible through the changes of that coming day (Is. ii:12; xxiv:3-4; 19-23).

[43] See Zech. xiv:4, 8, 10.

[44] Chapter xlv:1-2.

THE RETURNING GLORY. THE ALTAR AND THE WORSHIP.

Chapter xliii.

The plan of the entire temple with its buildings, walls and the surrounding territory having been revealed and fully recorded in the preceding chapters, greater things are now shown to the prophet. It concerns the temple and the service which is to be maintained in this magnificent house of worship. In the present chapter we find first a description of the return of the glory of the Lord to the house, filling the house. This is followed by a message delivered by the Lord; speaking out of the house; the message is addressed to the prophet, who is also to speak to the house of Israel concerning their condition and the law of the house. The dimensions of the great altar are given and how that altar is to be consecrated. This is the first great service in this temple.

I. The Return of the Glory of the Lord.

Afterward he brought me to the gate, even the gate that looketh
toward the east: And, behold, the glory of the God of Israel came
from the way of the east: and his voice was like a noise of many
waters: and the earth shined with his glory. And it was according to
the appearance of the vision which I saw, even according to the
vision that I saw when I came to destroy the city: and the visions
were like the vision that I saw by the river Chebar; and I fell upon
my face. And the glory of the Lord came into the house by the way of
the gate whose prospect is toward the east. So the spirit took me
up, and brought me into the inner court; and, behold, the glory of
the Lord filled the house (verses 1-5).

The man leads him back to the eastern gate through which they had entered first when the house was measured. And here he beholds a startling event. Up to this point the house with it buildings had been seen in silent grandeur. No sound was heard; nothing was seen. But as they stand at the gate toward the east, suddenly the glory of the God of Israel came from the way of the east. Then the voice of Jehovah was heard as the sound of many waters and the earth shined with His glory. The dedication of the house by the return of the Lord with His glory is now to take place. Thus the tabernacle in the wilderness was dedicated (Exodus xl:34-35). "A cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle." The same happened when Solomon had finished the temple. "The cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord" (1 Kings viii:10-11; 2 Chron. v:13, 14; vii:1-3). The Lord with His glory entered into these prepared places and in like manner He will enter the great temple Ezekiel beheld in his prophetic vision. Such a return of the glory of the God of Israel to dwell in another temple has not yet taken place. When the returned remnant after the proclamation of Cyrus had rebuilt the temple, no cloud filled the house nor was the glory of the Lord seen. Some apply this vision to the time when our Lord was on earth and that it was fulfilled when He entered the temple. This needs no further refutation, but it shows how much at sea expositors of the Word of God are who reject the future restoration of Israel. When the Lord was on earth He had laid His visible glory by and was rejected by the nation. This vision of glory will be fulfilled when He returns the second time in power and glory; then and never before will this visible glory be displayed and His glory will shine over Israel's land and finally cover the earth as the waters cover the deep.

We must notice here especially that the vision the prophet beheld was "according to the appearance of the vision" he saw before the destruction of the city "the visions were like the visions" which he saw "by the river Chebar." This points back to the first chapter when first by the river Chebar the heavens were opened to Ezekiel the priest, and he saw visions of God. At the close of that chapter we read after the recorded vision, "This was the appearance of the likeness of the glory of the Lord." The same vision of glory appeared again to him when Ezekiel had left the river Chebar and gone into the plain (iii:22-23). Then he had witnessed the gradual and solemn departure of the glory of the Lord. "Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings, and mounted up from the earth in my sight.... They stood at the door of the east gate of the house of the Lord, and the glory of the God of Israel was over them above" (x:18-19). Then finally the Shekinah went up and disappeared. "And the glory of the Lord went up from the midst of the city and stood upon the mountain which is on the east side of the city" (xi:22).

The similarity of the departure of the glory of the Lord from the temple before its destruction by Nebuchadnezzar and its future return to the temple of Ezekiel's vision is most interesting. It is the same glory which departed, which returns; it is the same Lord who resumes relationship with His earthly people. The withdrawal of the visible glory of the Lord meant the departure of His gracious presence from among His people, which was followed by judgment. The return of the visible glory means the return of His gracious presence among them and that the judgment, which has lasted so long, is forever gone. The departure of the glory was through the east gate and was finally seen upon the mountain at the east side of the city; the return is from the way of the east and the glory of the Lord enters through the east gate. But it is not only a visible glory, but the Lord Himself is in the Shekinah. Ezekiel beheld above the firmament and the cherubim, when he saw the glory of the Lord at the river Chebar, he heard His voice. And here also His voice is mentioned "like the sound of many waters." From verses 6 and 7 we learn that after the glory had entered the house the Lord addressed the prophet out of the house.

The Lord Himself in all His glory is manifested and enters the temple, the place of His rest and glory. The cherubim will be seen in person and from the New Testament we learn that angels will be with Him also. His glory will then cover Israel's land and the earth. "His glory covered the heavens, and the earth was full of His praise. And His brightness was as the light; He had bright beams out of His side[45] and there was the hiding of His power." This is how Habakkuk describes the same manifestation of the glory of the Lord and the coming of the Lord of glory (see Isaiah xl:5; lviii:8; lx:1-2; lxvi:18). Isaiah's great vision may be viewed as foreshadowing this manifestation of His glory. He saw the Lord sitting upon a throne and His train filled the temple. The seraphim cried one unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory. And as the prophet was cleansed and his iniquity taken away and became the messenger of the Lord (Is. vi), so the nation Israel will be cleansed and forgiven and become the messenger of Jehovah.[46]

[45] Marginal reading.

[46] Such an application seems warranted in view of the message Ezekiel received from the Lord to the people (verses 6-12).

When the Spirit had transported the prophet into the inner court of the temple, he discovered that the glory of the Lord filled the house. We repeat it, no such thing happened when the returned Jewish remnant had entered the temple. When the old men, who had seen the Solomonic temple and knew of its glory, beheld the foundation of the second temple they wept (Ezra iii:12). When the house was dedicated no glory returned, no cloud was seen, no shekinah filled the house. Nor is it a spiritual glory, the glory of the church, as so many seem to believe.

But Haggai, who with Zechariah prophesied during the rebuilding of the temple, uttered a significant prophecy while that second house was building--a prophecy which must be linked with Ezekiel's vision of the returning glory: "For thus saith the Lord of Hosts: yet once it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all nations, and the Desire of all nations shall come, and I will fill this house with glory" (Haggai ii:6-7). This was not the house they were building. It is a future house, a future temple. That house will be built when the heavens and the earth are being shaken, when all nations shake and when the Desire of all nations, the King of glory, the Prince of Peace, our Lord comes. Then this house will be filled with glory.

It will be a visible glory. It will be a permanent glory. He will now dwell gloriously in the midst of the children of Israel (verse 7). This visible glory will be seen over Jerusalem, like as it was of old, a cloud by day and a shining, flaming fire by night. "And Jehovah will create over every dwelling place of Mount Zion, and over its convocations a cloud by day and a smoke and the brightness of a flame of fire by night, for over all the glory shall be a covering" (Is. iv:5).

II. The Voice from the Temple and the Message to Israel.

And I heard one speaking unto me out of the house; and a man stood
by me. And he said unto me, Son of man, this is the place of my
throne, and the place of the soles of my feet, where I will dwell in
the midst of the children of Israel for ever, and my holy name,
shall the house of Israel no more defile, they, nor their kings,
with their fornication, and with the carcases of their kings in
their high places. In that they set their threshold by my threshold,
and their post by my post, and there was only a wall between me and
them, they have even defiled my holy name by their abominations that
they have committed: and I consumed them in mine anger. Now let them
put away their fornication and the carcases of their kings, far from
me, and I will dwell in the midst of them for ever. Thou son of man,
shew the house to the house of Israel, that they may be ashamed of
their iniquities; and let them measure the pattern. And if they be
ashamed of all that they have done, shew them the form of the house,
and the fashion thereof, and its goings out, and its comings in, and
all its forms, and all the ordinances, and all the forms thereof,
and all the laws thereof: and write it in their sight, that they may
keep the whole form thereof, and all the ordinances thereof, and do
them. This is the law of the house; Upon the top of the mountain the
whole limit thereof round about shall be most holy. Behold, this is
the law of the house (verses 6-12).

The Glory of the Lord and the Lord of Glory had entered the house, filling it; and now the voice of one is heard out of the house. The speaker is the Lord Himself, who had made His dwelling place in the temple (see also xlvi:20, 24; xlvii:6, 8). The man who stood by Ezekiel did not speak, as some expositors claim. He is only guide to the prophet (xliv:1, 4; xlvi:19, 21). He is probably not the same person, who as the measuring man had accompanied the prophet, for the Hebrew is not "the man" "stood by me," but "a man." This person, no doubt an angel, is silent, waiting till the Lord has spoken and then leads the prophet from place to place.