Ezekiel 40

REVIEW QUESTIONS

In what way are Chapter s 40-48 to be regarded as the climax of all which Ezekiel had been saying?

Who conducted Ezekiel through his visionary tour of the Zion-to-be?

What three basic approaches to Ezekiel’s Temple have been taken? What are the strong points and weak points of each approach?

What basic lessons can be gleaned from these Chapter s re gardless of the system of interpretation which is followed?

How long after the destruction of Jerusalem did Ezekiel receive this final vision?

Who were the Zadokites? Why is the priesthood restricted to the sons of Zadok in the new Temple?

If the Temple is to be interpreted symbolically, why does Ezekiel go into such tedious detail about its structure and operation?

What were the outer dimensions of the new Temple?

What did Ezekiel see returning to Jerusalem in this vision? What explanation did Ezekiel hear the divine voice make concerning that visionary Temple?

How does God describe the people who live in the new Temple age?

What was Ezekiel told to do with the information which he received in the Temple vision?

Ezekiel 40:1-4

Chapter Eighteen

GOD’S FUTURE TEMPLE 40:1-43:12

The Book of Ezekiel ends as it began, with a vision. In Chapter s 1-3 Ezekiel sees a vision illustrating how God had visited His people in Exile; these last Chapter s depict God dwelling in the midst of His people who have been re-established in their own land. Earlier in vision Ezekiel had seen the Temple of God profaned and he had seen the consequent departure of the divine Glory (Ezekiel 8:1 to Ezekiel 11:25). In these Chapter s God again dwells in the midst of His Temple (Ezekiel 43:5). Thus Chapter s 40-48 are not a superfluous appendix to the Book of Ezekiel, but rather the climax of his prophetic thought.

From the vantage point of a high mountain (probably Mt. Zion) Ezekiel saw in vision the holy city. An angelic figure conducted him through the Temple area. Everything was measured with a measuring rod. The details are tedious, especially to the western mind. These Chapter s describe (1) the future temple (Ezekiel 40:1 to Ezekiel 43:12); (2) the future worship (Ezekiel 43:13 to Ezekiel 46:24); and (3) the future land (chaps. 47-48).

Because Chapter s 40-48 form a veritable continental divide in Biblical interpretation, the first section of the present chapter will survey the various approaches which have been taken to these Chapter s. This introductory section will be followed by a description of that new Temple envisioned by Ezekiel. In this angelic guided tour of the Zion-to-be the student must not allow himself to become bogged down in tedious detail and unfamiliar units of measure (cubits, reeds, etc.). The student should ever keep in mind that the subject of the closing Chapter s of Ezekiel is the restitution of the kingdom of God. This theme is unfolded in a vision in which are displayed in concrete detail a rebuilt Temple, reformed priesthood, reorganized services, restored monarchy, reapportioned territory, and a renewed people.

I. THE INTERPRETATION OF EZEKIEL’S TEMPLE

The problem of the interpretation of Ezekiel 40-48 is one of the most difficult in Biblical hermeneutics. Three main approaches to these Chapter s have been taken by scholars: (1) the literal prophetic; (2) the literal futuristic; and (3) the symbolic Christian.

A. The Literal Prophetic View

According to those who hold to the literal prophetic view of the Temple, Ezekiel is here giving the blueprints for the Temple which God intended for His people to build upon their return to the Holy Land. Philip Mauro is perhaps the most forceful proponent of this view. He argues:

God’s plan had always been to give His people the exact pattern of the sanctuary they were to build for His name And now again a house was about to be built for the Name of the Lord in Jerusalem. Therefore. we should expect to find at this period a revelation from heaven of the pattern to be followed in the building of that house. And just here we do find the revelation from God of the complete pattern and appointments of a temple, with directions to the prophet to show the same to the house of Israel.[493]

[493] Mauro, HI, p. 119.

It is sometimes argued against this view that too many details are omitted if Ezekiel intended these Chapter s to be a set of blueprints. This is certainly true, but it is no less true of the Tabernacle specifications given to Moses at Sinai. Plumptre, however, points to a more telling indictment of the literal prophetic view of the Temple vision. He points out that

there is no trace in the after history of Israel of any attempt to carry Ezekiel’s ideal into execution. No reference is made to it by the prophets Haggai and Zechariah, who were the chief teachers of the people at the time of the rebuilding of the temple. There is no record of its having been in the thoughts of Zerubbabel, the Prince of Judah, and Joshua the high priest, as they set about that work. No description of the second temple or its ritual in Josephus or the rabbinical writings at all tallies with what we find in these Chapter s,[494]

[494] Cited by Whitelaw, PC, p. xi.

In rebuttal to this line of argument, Mauro points out that

.. there is no evidence now available as to the plan of the temple built in the days of Ezra. Herod the Great had so transformed it in the days of Christ as to destroy all trace of the original design. That question, however, which we cannot now answer, does not affect the question of the purpose for which the pattern was revealed to Ezekiel.[495]

[495] Mauro, III, p. 121.

B. The Literal Futuristic View

Much support in recent years has been given to the Dispensational view, or what might be dubbed the literal futuristic view of the Temple. According to this view, God still has physical Israel very much in His plans. All prophecies pertaining to a glorious future for Israel are to be literally fulfilled in a millennial dispensation which is to follow this present age. The Jews will one day rebuild the Temple in Jerusalem following the specifications given by Ezekiel. The Old Covenant blood sacrifices, festivals and rituals will be restored. The sacrificial offerings will be sacramental rather than propitiatory on the order of communion in the church age. Among those holding this position regarding Ezekiel’s Temple, the statement of G.L. Archer is typical:

Much caution should be exercised in pressing details, but in the broad outline it may be reasonably deduced that in a coming age all the promises conveyed by the angel to Ezekiel will be fulfilled in the glorious earthly kingdom with which the drama of redemption is destined to close.[496]

[496] Archer, SOTI, 363.

Erich Sauer adds this thought:

We stand here really before an inescapable alternative: Eifher the prophet himself was mistaken in his expectation of a coming temple service, and his prophecy in the sense in which he meant it will never be fulfilled; or God, in the time of the Messiah, will fulfill literally these prophecies of the temple according to their intended literal meaning. There is no other choice possible,[497]

[497] Sauer, FEE, p. 181.

According to Dispensational principles of interpretations, all prophecies pertaining to physical Israel which have not been carnally or materially fulfilled are to be assigned to the Millennial age. The Millennium becomes a convenient dumping ground for every prophecy which offers any difficulty or which demands any spiritual discernment. The unhappy result of this procedure is that many prophecies which were fulfilled at the first coming of Christ, or are being fulfilled even now, are relegated to some distant future. This postponement system is popular because it is safe and easy. It is safe because no one can conclusively refute it until the Millennium arrives. It is easy because it requires little spiritual discernment.

The Dispensational view fails to come to grips in any meaningful way with certain basic New Testament principles. The first principle is that the once-for-allness of the sacrifice of Christ nullified all animal sacrifices forever (Hebrews 10:18). In the light of the argument of Hebrews (Ezekiel 7:18-19; Ezekiel 9:6-10; Ezekiel 10:1-9) that the Old Testament sacrificial system was abolished by Christ’s death, it would be impossible to place Ezekiel’s Temple in any dispensation subsequent to Calvary, at least if these sacrifices are to be interpreted literally. The Dispensational retort that the animal sacrifices of the Millennial Temple will be sacramental a memorial to the sacrifice of Christ is weak. All five offerings of the Levitical system are mentioned, and it is a gratuitous assumption that these sacrifices serve some different function in Ezekiel’s Temple than in the Old Testament Levitical system.

Still another New Testament principle to which the Dispensationalists fail to do justice is that the heirs of the kingdom are not national Jews (Matthew 21:43), but true Jews (Romans 2:28-29), who along with converted Gentiles constitute the new Israel of God (Galatians 6:16; 1 Peter 2:9-10). These temple visions present difficulties of interpretation, as is generally recognized; but whatever they may or may not mean, they certainly afford no support for the doctrine of a political future for the earthly Israel in the period just before and just after the rapture.

The Dispensational view also fails to come to grips with the facticity of God’s present age Temple, the church of Jesus Christ. That Temple is real, it is literal; but it is not physical (1 Peter 2:5; 2 Corinthians 6:16; Ephesians 2:13-22).

C. The Symbolic Christian View

Many of the older commentators held that the entire vision of these final Chapter s was fulfilled symbolically in the Gospel age and the Christian church. Much of the symbolism of these Chapter s has been borrowed by the apostle John in Revelation as he pictures the new Jerusalem, the church in the kingdom of God (Revelation 21:9 to Revelation 22:5). As John repaints the picture he removes all traces of Judaism. Beasley-Murray sets forth this view as follows:

The conclusion of Ezekiel’s prophecy, therefore, is to be regarded as a true prediction of the kingdom of God given under the forms with which the prophet was familiar, viz., those of his own (Jewish) dispensation. Their essential truth will be embodied in the new age under forms suitable to the new (Christian) dispensation. How this is to be done is outlined for us in the book of Rev 21:1 to Revelation 22:5.[498]

[498] Beasley Murray, NBC, p. 664.

To this may be added the appropriate comments of Young:

It is obvious that the prophet never intended these descriptions to be taken literally. It is clear that he is using figurative or symbolic language. Every attempt to follow out his directions literally leads to difficulty.[499]

[499] Young, OTI, pp. 264, 65.

Ezekiel himself may have anticipated that his Plans would be carried out to the letter. The real question, however, is not what Ezekiel may have had in his mind, but what the Holy Spirit who is the ultimate author of this Temple vision intended to convey through these Chapter s. A literal interpretation of the New Testament teaching regarding Christ’s present day Temple (the church) would surely suggest if not demand that one view these Chapter s as preparatory for the establishment of this spiritual, but nonetheless real, worship edifice. The hermeneutical principle involved is this fullness of promised blessing is here expressed in terms of restorative completeness. The vision, then, must be viewed as strictly symbolical, the symbols employed being the Mosaic ordinances. This is not spiritualization, but realization. In 2 Corinthians 6:16 Paul is not merely borrowing Old Testament language (Leviticus 26:12; Exodus 29:45; Ezekiel 37:27); he is proclaiming fulfillment. The material and physical fulfillment of some prophecies does not demand the material and physical fulfillment of all prophecy.

All things considered, the symbolic Christian view of Chapter s 40-48 seems by far the best alternative. The vision then pertains to the church of Christ upon earth and perhaps in heaven as well. The prophets of the Old Testament often employed dark speeches and figurative language. They spoke in shadowy forms of the Old Covenant. But they spoke of Christ. Here Ezekiel, in his own unique way is preaching Christ. The Temple vision is an elaborate representation of the Messianic age. If it be objected that these promises were made to physical Israel, it need only be pointed out that all these promises were conditional (Ezekiel 43:9-11). Israel of the flesh did not fulfill the conditions laid down. Hence, these promises (along with all the others) have been forfeited irretrievably; and they find their yea and their amen in Christ (2 Corinthians 1:20)[500]

[500] Mauro, III, p. 114.

Regardless of the interpretation to which one might be inclined, certain great truths are expressed in these Chapter s: (1) Worship will be central in the new age. (2) God would dwell in the midst of His people. (3) Blessings would flow forth from the presence of God to bring life to the most barren regions of the earth. (4) Responsibilities as well as privileges would belong to God’s people in that age to come.

I. THE VISION OF THE TEMPLE 40:1-43:12 A. The Angelic Agent 40:1-4

TRANSLATION

(1) In the twenty-fifth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after the city was smitten, on that very day the hand of the LORD came upon me, and He brought me thither. (2) In the visions of God He brought me unto the land of Israel, and set me down on a very high mountain, upon which was something like the frame of a city on the south. (3) And He brought me there, and behold a man. His appearance was as the appearance of bronze, with a line of flax in his hand; and he was standing in the gate. (4) And the man said unto me, Son of man, look with your eyes, and hear with your ears, and consider all which I am about to show You, for You have been brought here in order that I might show them to you; declare all which you see to the house of Israel.

COMMENTS

The Temple vision is dated to 573 B.C. (twenty-fifth year of our captivity), fourteen years after the destruction of Jerusalem. The phrase beginning of the year probably means the first month of the year. As so often during his ministry Ezekiel again experienced the overwhelming power (hand) of the Lord (Ezekiel 40:1). Again the prophet was transported in the visionary experience to the land of Palestine, and to the top of a high mountain in that land. This probably refers to Mt. Zion. There Ezekiel could see what appeared to be the outline of a city on the southern end[501] of that mountain.

[501] The LXX reads opposite me instead of on the south and for this reason some scholars prefer to identify the mountain as the Ml. of Olives rather than Mt. Zion.

There on Mt. Zion Ezekiel met a man. The description of this man makes it clear that he is a supernatural personage. His appearance was like bronze (cf. Ezekiel 1:4; Daniel 10:6). He carried a line of flax for measuring long distances, and a measuring reed as well (cf. Revelation 21:10-15). This angelic agent acts as both guide and interpreter for the prophet in these Chapter s. He is reminiscent of the scribe who appeared in, Ezekiel 9:1-11 (cf. Zechariah 2:1). The man was standing in the gate the east gate of the outer court. This is the spot from which Ezekiel’s visionary tour would commence (Ezekiel 40:3). Ezekiel was told to pay special heed to what he sees and hears, for later he would be expected to declare these truths to the house of Israel (Ezekiel 40:4).

Ezekiel 40:5-27

B. Description of the Outer Court and Its Gateways

40:5-27

TRANSLATION[502]

[502] At this point the American Standard Version of 1901 has been followed with only slight modification.

(5) And behold, a wall on the outside of the house round about, and in the man’s hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed. (6) Then came he unto the gate which looks toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad. (7) And every lodge was one reed long, and one reed broad; and the space between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed. (8) He measured also the porch of the gate toward the house, one reed. (9) Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was toward the house. (10) And the lodges of the gate eastward were three on this side, and three on that side; the three were of one measure: and the posts had one measure on this side and on that side. (11) And he measured the breadth of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits; (12) and a border before the lodges, one cubit on this side, and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side. (13) And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of twenty-five cubits; door against door. (14) He made also posts, sixty cubits; and the court reached unto the posts, round about the gate. (15) And from the forefront of the gate at the entrance unto the forefront of the inner porch of the gate were fifty cubits. (16) And there were closed windows to the lodges, and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon each post were palm-trees. (17) Then he brought me into the outer court; and, 10, there were chambers and a pavement, made for the court round about: thirty chambers were upon the pavement. (18) And the pavement was by the side of the gates, answerable unto the length of the gates, even the lower pavement. (19) Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, both on the east and on the north. (20) And the gate of the outer court whose prospect is toward the north, he measured the length thereof and the breadth thereof. (21) And the lodges 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 twenty-five cubits. (22) And the windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate whose prospect is toward the east; and they went up unto it by seven steps; and the arches thereof were before them. (23) And there was a gate to the inner court over against the other gate, both on the north and on the east; and he measured from gate to gate a hundred cubits. (24) And he led 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. (25) And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth twenty-five cubits. (26) 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. (27) And there was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits.

COMMENTS

The measurements of the Temple area are given in cubits. The cubit varied in length from time to time. Apparently here the long cubit, equal to about 20.5 inches, is being used.[503] The measuring reed carried by the angelic agent would be ten feet and three inches long. The accompanying diagram is essential to understanding the text.

[503] The customary cubit was about eighteen inches. See D. J. Wiseman Weights and Measures, NBD, pp. 1321f.

1. A wall surrounded the courtyard. This wall was one reed thick and one reed high (Ezekiel 40:5).

2. The court could be entered by three identical gateways in the north, east and south sides of the wall (Ezekiel 40:6; Ezekiel 40:20-27).

3. The gateways were approached by seven steps (Ezekiel 40:22; Ezekiel 40:26).

4. The gateway consisted of a corridor with three square recessed chambers or guardrooms on either side (Ezekiel 40:7-10).

5. A barrier of some kind probably a low wall separated the guardrooms from the corridor (Ezekiel 40:12).

6. The corridor opened into a large porch (8 by 20 cubits) which in turn opened on to the outer court of the Temple.

7. The posts within the gate were decorated with palm trees (Ezekiel 40:16; cf. 1 Kings 6:29-35).

8. Immediately inside the wall of the outer court was a paved area, called the lower pavement (Ezekiel 40:17-18).

9. Thirty chambers were built on this pavement around the perimeter of the wall on the north, south and east (Ezekiel 40:17). Probably these rooms were intended for the use of Levites who were serving in the Temple.

Ezekiel 40:28-47

C. The Inner Court and Its Gateways 40:28-47

TRANSLATION

(28) Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures; (29) and the lodges thereof, and the arches thereof, according to these measures: and there were windows in it and the arches thereof round about; it was fifty cubits long, and twenty-five cubits broad. (30) And there were arches round about, twenty-five cubits long and five cubits broad. (31) And the arches thereof were toward the outer court; and palm trees were upon the posts thereof: and the ascent to it had eight steps. (32) And he brought me into the inner court toward the east: and he measured the gate according to these measures; (33) and the lodges thereof and the posts thereof, and the arches thereof, according to these measures: and there were windows therein and in the arches thereof round about; it was fifty cubits long, and twenty-five cubits broad. (34) And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps. (35) And he brought me to the north gate: and he measured it according to these measures; (36) the lodges thereof, the posts thereof, and the arches thereof: and there were windows therein round about; the length was fifty cubits, and the breadth twenty-five cubits. (37) 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 ascent to it had eight steps. (38) And a chamber with the door thereof was by the posts at the gates; there they washed the burnt offering. (39) 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. (40) And on the one side without, as one goes up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables. (41) Four tables were on this side, and four tables on that side, by the side of the gate: eight tables where upon they slew the sacrifices. (42) And there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments wherewith they slew the burnt-offering and the sacrifice. (43) And the hooks, a handbreadth long, were fastened within round about; and upon the tables was the flesh of the oblation. (44) And without the inner gate were chambers for the singers in the inner court, which was at the side of the north gate; and their prospect was toward the north. (45) 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; (46) 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, who from among the sons of Levi come near to the LORD to minister unto Him. (47) And he measured the court, a hundred cubits long, and a hundred cubits broad, foursquare; and the altar was before the house.

COMMENTS

1. Although no mention is made of it, one must assume that a wall surrounded the inner court.

2. One entered the inner court through three gateways which were of similar construction to the gates leading to the outer courtyard except in two respects: (1) The vestibule of these interior gateways was on the front rather than the back side as one approached from without; and (2) eight steps led up to the inner court (Ezekiel 40:31; Ezekiel 40:34; Ezekiel 40:37).

3. Inside the north gateway was a special chamber where the burnt offerings were to be washed (Ezekiel 40:38). The intestines and legs of the burnt offering had to be washed before being brought to the altar (Leviticus 1:9).

4. Eight tables on which sacrifices were slaughtered were situated in the northern gateway.[504] Four were within the porch or vestibule (Ezekiel 40:39), and four beyond the porch and within the gateway (Ezekiel 40:40-41).

[504] Fisch (SBB, pp. 275-76) thinks Ezekiel 40:41 refers to eight additional tables for a total of sixteen sacrificial tables.

5. Four smaller tables of hewn stone were also found in the north gateway. These tables held the sacrificial instruments, i.e., knives and receptacles for collecting the blood (Ezekiel 40:42).

6. Within the north gateway slabs or hooks were fixed to pillars to allow the animal carcasses to be suspended while being flayed. The sacrificial meat once cut from the carcass was placed on tables previously mentioned (Ezekiel 40:43).

7. On the north and south sides of the inner court were the chambers of the sharim, singers. Choirs of Levites provided musical accompaniment during sacrificial ceremonies (Ezekiel 40:44). The interpreting angel explains that in this future Temple these chambers would be occupied by the descendants of Zadok. Zadok was high priest in the days of Solomon. He was a descendant of Phinehas the son of Aaron to whom God had given the covenant of an everlasting priesthood (Numbers 25:13). Those priests who ministered within the house (i.e., offering incense) occupied one of the priestly chambers (Ezekiel 40:45); those who served at the altar of sacrifice in the courtyard, lived together in another chamber (Ezekiel 40:46).

8. The inner courtyard was a square of one hundred cubits (Ezekiel 40:47).

Ezekiel 40:48-49

D. The Sacred House 40:48-41:26

TRANSLATION

(48)Then 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. (49) The length of the porch was twenty cubits, and the breadth eleven cubits; even 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. (1) And 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. (2) And the breadth of the entrance was ten cubits; and the sides of the entrance 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. (3) Then went he inward, and measured each post of the entrance, two cubits; and the entrance, six cubits; and the breadth of the entrance, seven cubits. (4) And 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. (5) Then 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. (6) And the side-chambers were in three stories, one over another, and thirty in order; and they entered into the wall which belonged to the house for the side-chambers round about, that they might have hold therein, and not have hold in the wall of the house. (7) And the side-chambers were broader as they encompassed the house higher and higher; for the encompassing of the house went higher and higher round about the house: therefore the breadth of the house continued upward; and so one went up from the lowest chamber to the highest by the middle chamber. (8) I saw also that the house had a raised basement round about: the foundations of the side-chambers were a full reed of six great cubits. (9) The thickness of the wall, which was for the side-chambers on the outside, was five cubits: and that which was left was the place of the side-chambers, that belonged to the house. (10) And between the chambers was a breadth of twenty cubits round about the house on every side. (11) 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. (12) And the building that was before the separate place at the side 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. (13) So he measured the house, a hundred cubits long; and the separate place, and the building, with the walls thereof, a hundred cubits long; (14) also the breadth of the face of the house, and of the separate place toward the east, a hundred cubits. (15) And he measured the length of the building before the separate place which was at the back thereof, and the galleries thereof on the one side and on the other side, a hundred cubits; and the inner temple, and the porches of the court; (16) the thresholds, and the closed windows, and the galleries round about on their three stories, over against the threshold, ceiled with wood round about, and from the ground up to the windows, (now the windows were covered) (17) to the space above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure. (18) And it was made with cherubim and palm-trees; and a palm-tree was between cherub and cherub, and every cherub had two faces; (19) so that there was the face of a man toward the palm-tree on the one side, and the face of a young lion toward the palm-tree on the other side: thus was it made through all the house round about. (20) From the ground unto above the door were cherubim and palm-trees made: thus was the wall of the temple. (21) As for the temple, the floorposts were squared; and as for the face of the sanctuary, the appearance thereof was as the appearance of the temple. (22) The altar was of wood, three cubits high, and the length thereof two cubits; and the corners thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD. (23) And the temple and the sanctuary had two doors. (24) And the doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other. (25) 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 threshold of wood upon the face of the porch with out. (26) And there were closed windows and palm-trees on the one side and on the other side, on the sides of the porch: thus were the side-chambers of the house, and the thresholds.

COMMENTS

1. The porch of the house (Ezekiel 40:48-49). Ten steps led up to the porch or vestibule of the house (Ezekiel 40:49) on the east front of the Temple. Pillars are mentioned in connection with the porch. They correspond to the famous pillars, Jachin and Boaz, which decorated the porch of Solomon’s Temple (Ezekiel 40:49; cf. 1 Kings 7:21). The gate to the Temple proper was supported by two massive posts (Ezekiel 40:48).

2. The holy place of the house (Ezekiel 41:1-2). Walking westward through the porch Ezekiel came to the entrance of the holy place which is called the tabernacle or tent (Ezekiel 40:1) because the posts were shaped like an arch at the top like a tent.[505] The holy place that area between the porch and the holy of holies was forty cubits long and twenty cubits wide (Ezekiel 40:2).

[505] Fisch, SBB, p. 279.

3. The holy of holies (Ezekiel 41:3-4). Only the angel entered the holy of holies (Ezekiel 40:3). The entrance to the holy of holies was but seven cubits wide. The entrance ways became progressively more narrow as the prophet moved from the less to the more sacred precincts of the building (Ezekiel 40:2; cf. Ezekiel 40:48). The holy of holies was twenty cubits square (Ezekiel 40:4).

4. The side chambers (Ezekiel 41:5-12). Attached to the wall of the Temple on three sides were side-chambers in three stories. The chambers of the second story were slightly larger than those on the ground floor, while those of the third story were still larger. This was possible because of rebatements in the wall (Ezekiel 40:7). There were thirty-three side-chambers in all. Along the back or west wall there were three large chambers, one on each of the three levels. There were fifteen along the south wall, and fifteen along the north wall, five chambers on each tier. The wall of the Temple was six cubits thick at the base; but at two points it diminished as it ascended. These rebatements served as supports for the beams of the second and third stories (Ezekiel 40:6). The uppermost story was reached by a spiral staircase from the ground floor which passed through the middle tier (Ezekiel 40:7). A thick wall surrounded the chambers on the outside. Thus, the chambers were constructed between two massive walls (Ezekiel 40:9). Between these side-chambers and the chambers of the priests mentioned in Ezekiel 40:44-46 was a space of twenty cubits called in KJV the separate place and in the RSV the temple yard (Ezekiel 40:10). The side-chambers were entered from without through two doors, one in the north wall, the other in the south wall. These probably were located at the mid-point of the wall. Connecting doors made passage from one chamber to another possible (Ezekiel 40:11).

5. The hinder building (Ezekiel 41:12). At the rear of the Temple was a large separate building (70 by 90 cubits) which probably served as a storage area.

6. The total dimensions of the house (Ezekiel 41:13-15* a).* The total length of the Temple from east to west, from the wall of the porch to the back western wall, was one hundred cubits[506] (Ezekiel 40:13 a). The pavement and building at the rear of the Temple extended westward another one hundred cubits[507] (Ezekiel 40:13 b). The front of the Temple along with its yard was one hundred cubits (Ezekiel 40:14).[508] The overall breadth of the building at the rear of the Temple was also one hundred cubits (Ezekiel 40:15).[509] Galleries or balconies were built along the outside of the wall (Ezekiel 40:15).

[506] Jamb 5 (Ezekiel 40:48) + vestibule 12 (Ezekiel 40:49) + jamb 6 (Ezekiel 41:1) + holy place 40 (Ezekiel 41:2) + jamb 2 (Ezekiel 41:3) + holy of holies 20 (Ezekiel 41:4) + wall 6 (Ezekiel 41:5) + side-chambers 4 (Ezekiel 41:5) + outer wall 5 (Ezekiel 41:9) = 103.

[507] Yard 20 (Ezekiel 41:10) + building 70 (Ezekiel 41:12) + two walls of building 10 (Ezekiel 41:12) = 100.

[508] The Temple yard to the north and south 40; the paved areas to north and south 10; the two outer walls of side-chambers 10; the two side-chambers 8, the north and south walls of the house 12 and the interior of the house 20 = 100. [509] Interior breadth of the room, 90: two side walls, 10 = 100.

7. The interior of the Temple (Ezekiel 41:15 b - Ezekiel 41:26). The holy place, holy of holies and the porches of the court all had jambs, narrow windows and balconies (Ezekiel 40:15 b). The stone walls were covered with paneling from floor to ceiling (Ezekiel 40:16-17). As in Solomon’s Temple (1 Kings 6:29), the wooden panels were decorated with carved figures of cherubim and palm-trees (Ezekiel 40:18) from floor to ceiling (Ezekiel 40:20). These cherubim had two faces that of a man and that of a lion which were turned in opposite directions. Each palm-tree was between the human face of one cherub and the lion’s face of another cherub (Ezekiel 40:19). The jambs or doorposts of the Temple were square rather than round (Ezekiel 40:21).

Ezekiel 40:22 describes one of the pieces of furniture of the holy place. Opinions differ as to whether the altar of incense is being described metaphorically as a table,[510] or the table of showbread is being described metaphorically as an altar.[511]

[510] Fisch, .SBB, p. 285,

[511] Taylor, TOTC, p. 263,

The holy place and the holy of holies each had a double door (Ezekiel 40:23) and each door had two leaves which could be folded back independently (Ezekiel 40:24). It would be possible for a door to be opened only a quarter of the full width of the entrance. The doors, like the walls, were decorated with cherubim and palm trees (Ezekiel 40:25).

Beams[512] extended before the porch making a kind of overhang (Ezekiel 40:25).

[512] Meaning of the Hebrew word is uncertain. RSV renders it canopy; KJV planks.