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 G.o.d. 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 G.o.d.

It also typifies praise and prayer (Ps. cxli:2; Rev. v:8; viii:3); being communion with G.o.d it is here called "the table which is before Jehovah." How great will be the fragrance of Christ, and the praise and worship G.o.d 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 trespa.s.s 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 trespa.s.s 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 pa.s.sage 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 trespa.s.s 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 pa.s.sage 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 pa.s.sing through the eastern gate through which they had entered, they are both outside of the outer wall. They are now in a very large s.p.a.ce surrounding the temple buildings, and this s.p.a.ce 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 pa.s.s 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d. 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 G.o.d 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).