Ezekiel’s
Temple
The
issue of Ezekiel’s Temple as described in Ezekiel 40 has been raised. https://www.youtube.com/watch?v=875azd4PJyg&feature=related
Below
is what the SDA Bible Commentary and Ellen White have to say on this issue. It
is clear from Ellen White’s comments that this temple was to be part of a conditional restored economy of the
Jews.
CHAPTER 40
1 The time, manner, and end of the vision. 6 The
description of the east gate, 20 of the north gate, 24 of the
south gate, 32 of the east gate, 35 and of the north gate. 39
Eight tables. 44 The chambers. 48 The porch of the house.
1. Five and twentieth year. Evidently of Jehoiachin’s
captivity (see on ch. 1:2), if the scale of years is the same throughout the book.
The fact that v. 1 refers to “our” captivity (as does ch.
33:21) indicates that Ezekiel was taken captive along with Jehoiachin.
Beginning of the year. Heb. ro’sh hashshanah, “head of the year.” Since ro’sh is sometimes translated “first,” some take this to
mean the first month of the year, namely Nisan. If so, this date was in
April, 573, or April, 572 (depending on whether Ezekiel began the year from the
spring or the fall). However, if Ezekiel meant the beginning of the year
and was reckoning the Captivity by the Jewish civil year, which began with the
7th month (Tishri), this was the Day of Atonement in October, 573 (see p. 572). It
is interesting to note that this is the only occurrence in the Bible of the
phrase ro’sh hashshanah, by which the 1st of
Tishri, or New Year’s Day, is still called by the Jews today, but this does not
prove that it necessarily meant the same in that time. The day mentioned is the
10th, not the 1st.
Fourteenth year. The 25th year of Jehoiachin’s
captivity can be equated with the 14th after the fall of Jerusalem, to allow
the three possible dates mentioned in the preceding paragraph (see Vol. III, pp. 92,
93).
Chapters 40–48 constitute one continuous prophecy of a
unique character. They present a vision of a new temple in careful detail, a
new and remarkable plan for the division of the land, and a vision of
life-giving waters issuing from that magnificent temple.
The prophecy presents several problems of
interpretation. Three main lines of exposition have been adopted:
1. The literal view. This holds that Ezekiel furnished
the sketch of a new constitution for Israel, to be actually put into operation
at some time in the future, either immediately subsequent to the Exile or
later. According to this view the erection of a temple, the institution of a worship, and a division of the land would have followed
precisely the specifications furnished by Ezekiel.
2. The futurist view. This finds in the temple vision
a new constitution for restored and reunited Israel. However, although it
concedes that in some small degree it may have been put into force after the
Exile, it looks to a yet future golden age as the time when the vision will
receive an exact and complete fulfillment.
3. The allegorical view. This denies any literal
fulfillment and looks to some symbolical fulfillment in the time immediately
subsequent to the Exile, or in the Christian church, or at the end of the age.
As to these three views certain comments may be made.
Against the literal view, it is urged that it is
inconceivable that there should be no allusion to the language of Ezekiel in
the historical books of Ezra and Nehemiah, or in the prophecies of Haggai,
which all relate to this period. Although these describe the return and
settlement in the land, and the rebuilding of the Temple, they make no
reference to this prophecy, nor display a desire on the part of the builders to
conform to Ezekiel’s directions.
Against the futurist view, it is urged that in view of
the relations between the old and new dispensations as set forth in Scripture it is impossible to conceive that animal sacrifices
could ever again be restored by divine command and find acceptance with God.
Against the allegorical view, it is urged that it
supplies an inadequate justification for the many details of the vision and
fails to present a sufficiently significant interpretative pattern to warrant
the extended attention devoted to the subject.
The simplest view is the one that follows the
principles outlined in the comments on ch. 38:1.
According to these principles the temple vision would have been literally
fulfilled if the people had been faithful to their trust, but because they
failed, the prophecy could not be fulfilled in its original intent. Only a few, comparatively, returned, and these fell
far short of God’s purpose for them. Certain features
(see ch. 47) will have a degree of fulfillment to the
Christian church, as indicated by later inspired writers.
The temple vision is a pictorial prophecy, and the principles outlined in comments on ch. 1:10 must be applied. Ezekiel saw representations of the actual and not the actual
itself, and the degree of identity remains a problem for further
interpretation.
Nevertheless, in whatever degree the two vary, a
comparison with other prophecies relating to the restoration leads us to the
belief that the prophet is here describing a literal state with a literal
temple and a literal capital. It is hard to conceive how the Jews, to whom this
prophecy was addressed, could have understood it otherwise. The fact that the postexilic Bible writers never
referred to this prophecy, and the fact that the Temple builders apparently
paid no attention to the plan, may be explained on the ground that the builders
were fully aware that the conditions had not yet been met that would permit the
fulfillment of these promises. Nor does this series
of prophecies give any intimation that the plans were to be executed
immediately upon the return of the exiles to their own country. They were
doubtless help up as a future goal toward which to strive.
Ezekiel’s Temple and Associated Platform
If God knew that His temple would never be built, why
would He take pains to provide such an itemized pattern of the future state?
The answer is: God left no method untried to induce Israel to accept the high
destiny originally planned for them. Up to this point their history had been
one of repeated failures. God was now offering them another opportunity to
begin again. The past would be forgotten and never again held against them.
Israel nationally, and her people personally, were invited to take hold of the
glorious provision.
It is reasonable to suppose that, to convince His
people of the certainty of the promise, God directed His servant to draw up an
exact blueprint of the temple that was to form the center of worship for the
new state. God might have left this promise in general terms. He might have
merely told them that in the future their temple was to be reconstructed. But
such an intimation would have been rather vague. There
would be no doubt as to the seriousness of His intentions if every detail of
construction and service was carefully portrayed. Nine chapters in all are
devoted to the temple and its services, and details concerning the city and the
new division of the land.
This is Ezekiel’s last important vision (only that
concerning Egypt, in ch. 29:17–21, came later), and
its magnitude and grandeur are a fitting climax to his prophetic career. The
following colorful epitome of that career has been given: “Ezekiel bursts upon
the scene like the storm cloud described in his first prophecy, the progress of
his visions dazzles us like the revolving chromatic lights in the midst of the
moving cloud, until the storm is spent, the cloud melts into space, and so much
of the light remains as reveals the splendors of a city, temple, and
commonwealth illumined with the unfading glory of an ever-present God” (Homiletic
Commentary).
2. Very high mountain. The prophet was placed upon an eminent spot so that
from a vantage point he might examine the details of the vision.
By which. Literally, “upon it.”
Frame of a city. The temple and its courts surrounded by walls gave the impression of a
walled city (for the size see on v. 5).
3. A man. The being is not identified.
Line of flax. This would be used for large measurements (see ch. 47:3).
Measuring reed. See Rev. 11:1; 21:15. This would be used for smaller
measurements (see on Eze. 40:5).
4. Declare all. The purpose of declaring all these intricate details was to acquaint
the children of Israel with God’s glorious prospect for them. The delineation
of these particulars was evidently intended to be a powerful inducement to the
people to meet the necessary conditions. It provided the assurance that God’s
thoughts toward them were thoughts of peace and not of evil (see
Jer. 29:11). The exhibition of a complete blueprint showed them that God was
serious regarding these intentions and would do His part if the people did
theirs (see pp. 29, 30).
5. Cubit and an hand breadth. By reckoning the cubit at 17.5 in. (444.5 mm.) and adding a
handbreadth (1/6 cu.), Ezekiel’s cubit would be 20.4 in. (518.6
mm.). The measuring reed would then be 10 ft. 21/2 in. long (3.12 m.) (see Vol. I, p. 165).
Breadth of the building. That is, the thickness of the wall surrounding the
court. The wall is designated A on the temple plan on p. 716. This drawing is
offered as an approximate representation of the building and courts (see note
under Key).
The height and breadth of the wall are given here as
equal. The length is here not given but appears to have been 500 cu. (about 850
ft. [259 m.], see on ch. 42:16) on each of its four
sides. This wall was around the outside of the whole complex structure. It was
not high (about 10 ft. [3 m.]), and people approaching to worship could easily
see the temple in all its beauty and glory shining above the walls.
6. Gate which looketh. Verses 6–16 describe the east gate (p. 716, B), or gate building, which
was the main gate, since it led directly toward the temple entrance. It is
minutely described, inasmuch as the dimensions of the north and south outer
gates (p. 716, F, G) are identical.
Stairs. The level of the gateway was higher than the level of
the ground surrounding the temple enclosure. It is assumed that like the north
and south gateways it had seven steps (see vs. )22,
26; see p. 716, a).
Threshold. The entry of the gate from the
outside.
One reed broad. This is the same as the thickness of the enclosing
walls (v. 5), that is, 6 cu.; the other dimension of this entry is 10 cu. (v.
11).
7. Little chamber. According to v. 10 there were three of these on each side of the
central passageway. The rooms measured about 10 ft. (3.05 m.) square.
Within. Literally, “from the house,” that is, “toward the
inside.” This is probably the threshold at the other end of the passageway of
the gate structure, leading to the porch (v. 8).
8. Porch. Or, “vestibule” (RSV).
Of the gate. Many manuscripts and the ancient versions omit the
passage beginning here and continuing into v. 9, “within, one reed. Then
measured he the porch of the gate.” Those who accept
the shorter text hold that there was one porch, or vestibule, in this gate.
Those who accept the longer text hold that there were two vestibules. Therefore
various drawings of the gate building differ in this respect. See p. 716, note
under Key, on the uncertainty of architectural details.
9. Eight cubits. About 13 ft. 7 in. (4.3 m.). There is
difference of opinion as to whether this was the measurement of the porch from
east to west or from north to south.
Posts. Heb. ’elim,
“pillars,” or “jambs” (RSV).
10. Little chambers. See on v. 7.
11. Entry. That is, the outer threshold.
The length of the gate. The dimension measured is uncertain. Some think it is
the measurement of that part of the gateway that was roofed over, others that
it was the center of the passageway between the side rooms, which was probably
unroofed.
12. Space. Perhaps a fence before the guard chambers. It
appears that there was some barrier 1 cu. out into the passageway in front of
the guard chamber, so the sentinel could step out without hindrance and see up
and down the hall.
13. From the roof. This measurement of 25 cu. (421/2 ft.; c. 13
m.) is across the gateway from north to south.
14. He made also posts. Some prefer to accept the reading of the LXX,
“And the open space of the porch of the gate without, was twenty cubits to
the chambers round about the gate.” It is possible that the ’elim (posts) could have been mistaken for the ’ulam (porch), although it is difficult to see how 20 could be substituted
for 60. According to the reading of the Hebrew, the pillars, or pylons, would
be of impressive height.
15. Fifty cubits. About 851/2 ft. (26.3 m.). The length of the
gate building was twice its breadth (v. 13). One method of reconstruction
allowing for one porch or vestibule (see on v. 8) arrives at the total length
as follows: outer threshold, 6 cu.; three 6-cu. guard chambers, 18 cu.; two
5-cu. spaces, 10 cu.; inner threshold, 6 cu.; porch, 8 cu.; jambs, 2 cu.,
making the total, 50 cu. Other models allowing for two porches arrange these
figures differently.
16. Narrow windows. Literally, “closed windows,” probably meaning
latticed windows (see on 1 Kings 6:4). The exact position of these
windows is not clear.
Palm trees. Similar decorations had been used in the carvings of Solomon’s Temple
(1 Kings 6:29, 32).
17. Outward court. The temple has two courts, an inner and an outer (p. 716, R and C
respectively).
A pavement. The pavement (p. 716, D) surrounded the outer court.
Thirty chambers. The size and position of these chambers (p. 716, E,
E, E, E, E, E) is not given. From the point of view of symmetry there were
probably ten on the three sides not occupied by the temple buildings. Whether
they were constructed in blocks or as a single units is not indicated.
18. Over against the length. This pavement appears to have been as wide as the
length of the gate buildings, about 50 cu. (ch.
40:15). From this would be subtracted the thickness of the outer wall of 6 cu.
(v. 5), leaving a width for the pavement of about 44 cu.
Lower pavement. Probably so designated to
distinguish it from that in the inner court, at a higher elevation (ch. 41:8).
19. An hundred cubits. About 200 ft. The
measurement was from the inner entrance of the outer gate building to the outer
entrance of the inner gate building (see vs. 23, 27).
20. Toward the north. Verses 20–22 describe the north gate (p. 716, F),
which was exactly like the east gate (p. 716, B), already described (vs. 6–16),
with the additional information that there were seven steps (p. 716, a) leading
up to the gate (v. 22).
23. Gate of the inner court. One standing in the outer court (v. 17) near the
north outer gate (p. 716, F) would see the north and east inner gates (I, H),
each of which faced its corresponding north or east outer gates, respectively,
across a 100 cu. (170 ft.; 51.8 m.) space.
24. Toward the south. Verses 24–27 describe the south gate (p. 716, G),
which is identical with the east and north gates already described.
27. Gate in the inner court. The location of the south inner gate (p. 716, J)
corresponds to that of the north and east gates.
28. The south gate. The three gates of the inner court (p. 716, H, I, J) are essentially
the same as the outer gates. One difference is that the former had a flight of
eight steps (p. 716, b) and the latter a flight of seven steps (p. 716, a).
31. Utter. An Old English word meaning “outer.”
32. Measured the gate. Verses 32–37 give a description of the east and north gates of the
inner court, which were both exactly like the south
gate.
38. Where they washed. The proximity of the present passage to the description of the north
gate (vs. 35–37) has led some to the conclusion that the furnishings here
described belonged to that gate. Others believe a new section is here
introduced and that the east gate is under consideration (see vs. 40, 44; chs.
43:17; 46:1, 2).
39. Tables. Verses 39–41 describe the eight tables upon which the sacrificial
victims were slain. For the possible location of these tables
see on v. 40 (p. 716, c. c.).
40. The north gate. Some commentators take the word here translated “north” (in KJV and
RSV) to mean “northward,” hence on the northward side of the east gate. Opinion
varies as to whether these tables were meant to be at the north gate, the east
gate, or all three gates.
43. Hooks. Heb. shephattayim, the meaning of which here is doubtful. The word is
found only here and in Ps. 68, where it is translated “pots” in the KJV and
“sheepfolds” in the RSV, but should be rendered “hearthstones” (see on Ps.
68:13), a meaning that is without significance here. The LXX renders shephattayim “borders.” “Hooks” is the reading of the Targums.
44. Chambers. The size and exact location of these chambers are unspecified.
According to the LXX there were only two chambers, one at the north gate facing
south, and the other at the south gate facing north. However, the Hebrew
indicates that they were at the side of the north and east gates, and it is not
necessary to correct “east” to “south” if these chambers were somewhere in the
angels midway between the north and east and the east and south gates.
In the diagram on p. 716, P, P shows possible
locations for these chambers consistent with the reading of the Hebrew.
46. Sons of Zadok. On the Zadokite priesthood
see on 2 Sam. 8:17.
47. He measured the court. This was the court of the altar (p. 716, R), a square
of 100 cu. (about 170 ft.; 51.8 m.), in the center of the inner court.
48. Porch of the house. Verses 48, 49 describe the dimensions of the
vestibule of the temple (p. 716, M).
Post. Or, “pillar,” or “jamb” (see on v.
9). The measurement here is of the thickness of the two projections on
either side of the entrance.
Three cubits. About 6 ft. 4 in. (1.9 m.).
This is possibly the length of the projections on either side of the entrance.
49. Twenty cubits. Some take this measurement to be along the north-south axis of the
porch, and suppose that the side chambers (ch. 41:6,
7) extend across the back as well as along the sides of the building. Others
restrict the side chambers to the north and south sides and take the 20 cu.
measurement of the porch to be along the east-west axis.
Eleven. The LXX reads “twelve.”
The steps. Like the two courts, the house itself was entered by
steps. The number is given by the LXX as ten. The house was still higher in
elevation than the inner court. See p. 716, d.
Pillars by the posts. Like Solomon’s Temple, this new building was to have
a pillar on each side of the steps (p. 716, N, N; see 1 Kings 7:15–22).
CHAPTER 41
The measures, parts, chambers, and
ornaments of the temple.
1. The temple. Here designating the holy place (p. 716, L; see 1 Kings 6:17; 7:50).
Posts. That is, the jambs. These were on either side of the
entrance and were 6 cu. (10 ft. 21/2 in.; 3.1 m.) thick, the same as the walls
(v. 5).
2. Sides of the door. This is the measurement from the door to the wall.
Forty cubits. These dimensions are identical with those of the holy
place in Solomon’s Temple (1 Kings 6:2, 20), except that Ezekiel employed the
long cubit (see on Eze. 40:5).
3. Then went he. The angel goes alone into the holy of holies (see
Heb. 9:7).
Post. Or, “jamb,” of the door between the holy place and
the most holy place, here only 2 cu. (3 ft. 4.8 in.; 1 m.) thick compared with
6 cu. (10 ft. 21/2 in.; 3.1 m.) at the entrance into the holy place (v. 1).
Door, six cubits. That is, the doorway, the clear space between the posts.
Breadth of the door. According to the LXX the 7-cu. measurement (about 14
ft.) is that of the length of the 2-cu. wall from the doorway to the side
walls. Two of these walls plus the 6-cu. doorway would fit the width of the
room.
4. Most holy place. A perfect 20-cu. square (p. 716, K), of the same dimensions as in
Solomon’s Temple (1 Kings 6:20).
5. Wall of the house. The thickness here given (10 ft. 21/2 in.; 3.1 m.) is the same as that
of the wall of the outer court (ch. 40:5). Such a
thickness is in accord with the massive proportions of ancient Oriental
architecture.
6. The side chambers. These chambers were constructed in much the same way as those in
Solomon’s Temple. The breadth of 4 cu. evidently refers to the first-floor
chambers.
7. Increased. For details concerning the recessed wall and the increasing dimensions
of these chambers see on 1 Kings 6:5, 6. Since there is disagreement as to
whether there were 30 rooms on each floor or 30 on all three floors, no
partitions are indicated on the diagram (p. 716, f).
8. Height of the house. That is, the raised foundation upon which the house
rested. This platform seems to have extended 5 cu. (81/2 ft.; 2.6 m.) beyond
the outer wall of the chambers (vs. 9, 11), forming a walk outside the chambers
(p. 716, e).
Great cubits. Heb. ’aṣṣilah,
meaning “joint.” Its significance here is not clear. It is probably some
architectural term.
9. The wall. The outer wall of the side chambers, a cubit less in
thickness than the main load-bearing walls of the temple proper.
That which was left. See on v. 8.
10. Between the chambers. That is, the chambers described in ch. 42:1–14. There was an open space (p. 716, S) of 20 cu.
(34 ft.; 10.4 m.) extending beyond the platform on the three sides on which the
chambers were located.
11. Place that was left. That is, the platform.
12. Building. The purpose of this building (p. 716, O) is not given. It may
correspond to the Parbar of the earlier Temple (see 1
Chron. 26:18).
Separate place. Heb. gizrah, from a root gazar, “to cut,” hence “a
space cut off.” This was the space (p. 716, S) at the west end of the temple
between the temple and the building (p. 716, O), and probably also the space
along the north and south of the temple (see on v. 10).
13. The house. This is the outside measurement of the temple (170 ft.; 51.8 m.)
including the porch (see vs. 1–5).
The building. The measurement here is the same, from the back wall
of the temple to the outside of the west wall of the building O (p. 716).
14. The breadth. This measurement is the same, including the total width of the temple
and the separate place on either side (p. 716, S, S).
15. Length of the building. This is the outside measurement of the building O,
including its 5-cu. walls.
The galleries. The meaning of the Hebrew word thus translated is
uncertain. The reading “galleries” is conjectural.
With the inner temple. Better, “and the inner temple.”
What follows is a description of the temple itself, not of the building behind
the temple.
16. Cieled with wood. The Hebrew here is somewhat vague. According to the
LXX there is a description here of the paneling of the vestibule (see ch. 40:48), and of the holy and most holy places.
18. Cherubims and palm
trees. Compare the artistic carvings in
Solomon’s Temple (1 Kings 6:29).
20. Above the door. The paneling apparently covered the entire interior
wall (see 1 Kings 6:18).
21. The posts. The Hebrew of this verse is obscure.
22. The altar of wood. This seems to correspond to the altar of incense in the tabernacle (Ex.
30:1–3) and the altar of gold in the former Temple (1 Kings 7:48), although the
fact that it is also called “table” has led some to identify it with the table
of shewbread.
23. Two doors. The one was at the entrance to the holy place and the other at the
entrance to the most holy place.
24. Two turning leaves. The doors were similar to those in Solomon’s Temple (1
Kings 6:31–35).
25. Thick. Heb. ‘ab, a word occurring only here and in 1 Kings 7:6. It
appears to be an architectural term, the meaning of which is now lost.
26. Narrow windows. Probably better, “latticed windows” (see on 1 Kings 6:4).
CHAPTER 42
1 The chambers for the priests. 13 The use
thereof. 19 The measures of the outward court.
1. Utter court. That is, “outer court” (see on ch. 40:17).
Verses 1–14 describe chambers for the priests (p. 716, T, T) to the north and to the
south of the temple. The Hebrew of this section is very obscure so that it
is difficult to obtain a clear picture of the architectural details. For this
reason no attempt has been made to show the exact form of the building in the
diagram (see p. 716, note under Key).
2. Hundred cubits. About 170 ft. (51.9 m.).
According to the LXX this is the measurement of the length of the building. The
length is the same as that of the temple building (ch.
41:13). These chambers were apparently directly north and south of the temple
building and separated from it by the separate place (p. 716, S).
3. Twenty cubits. About 34 ft. (10.4 m.). This is the width of
the separate place (p. 716, S) that surrounded the temple on the north, west,
and south (see on ch. 41:12). On “utter” see on v. 1.
The pavement. Facing the pavement (p. 716, D) said to belong to the
outer court, along the inside of the outer wall (ch.
40:17).
Gallery. The meaning of the Hebrew word thus translated is
uncertain.
In three stories. Heb. bashshelishim,
which may also be translated, “In the third [story].” It is not clear
whether the three stories are meant or only the top story.
4. A walk of ten cubits. The LXX reads, “And in front of the chambers was a
walk ten cubits [17 ft.; 5.2 m.] in breadth, the
length reaching to a hundred cubits [about 200 ft.; 61.5 m.].” This reading is
supported by the Syriac.
5. Were shorter. The reason is that the galleries took up some of the space.
6. Pillars of the courts. It is not clear which pillars are referred to. The
LXX has no word for “courts.” Some think the pillars apply to the 30 chambers (ch. 40:17).
7. Wall. The exact position of this wall is not clear. Some think that the
outside wall of a shorter block of chambers (v. 8) is referred to.
8. Length of the chambers. Some take this to be the measurement of a shorter
block of chambers (85 ft.; 25.9 m.) paralleling the longer block and separated
from the longer block by the “walk” mentioned in v. 4. This has not been
indicated on the diagram (p. 716) because the description is not full enough to
clarify the details of the plan.
10. Toward the east. The LXX reads “toward the south” (cf. vs.
12, 13). Verses 10–12 seem to describe another chamber building at the south of
the temple identical with the one on the north.
13. Shall eat. Verses 13, 14 describe the functions of these chambers. Under Levitical law the priests were required to eat certain
portions of the sacrifices in “the holy place” (Lev. 10:12, 13; Num. 18:9, 10).
14. Lay their garments. These holy chambers served as dressing rooms for the
priests.
15. Inner house. The term here refers to the temple area, presumably all that had thus
far been measured. Ezekiel now returns to the outer east gate, from where the
inspection of the temple area had begun (ch. 40:6).
16. Five hundred reeds. The LXX has no word for “reeds.” Presumably cubits
are meant. Notice that the word “reeds” is supplied in v. 20, and that it does
not appear in ch. 45:2. Further, the sum of the
measurements of the gateways, courts, etc., is 500 cu. each way.
20. Wall. See on ch. 40:5.
CHAPTER 43
1 The returning of the glory of God into the temple.
7 The sin of Israel hindered God’s presence. 10 The prophet exhorteth them to repentance, and observation of the law of
the house. 13 The measures, 18 and the ordinances of the altar.
1. To the gate. See on ch. 42:15.
2. Came from the way. The prophet had seen this glory depart through the east gate of the
former Temple (chs. 10:18, 19; 11:1, 23).
Noise of many waters. Compare Rev. 1:15; 14:2; 19:6.
3. The vision which I saw. See chs. 1:4–28; 3:12, 23;
10:15, 22. The various revelations of God’s glory to the prophet have been
characteristically similar.
Came to destroy. The earlier visions announced the destruction of
Jerusalem.
5. Filled the house. Compare a similar event in connection with the previous sanctuaries
(Ex. 40:34, 35; 1 Kings 8:10, 11).
6. I heard him. The voice was doubtless that of God. The speaking came from the house,
while the “man” remained with the prophet in the inner court.
7. The place of my throne. In the Hebrew the emphatic position of the word
translated “the place of” requires some such addition as “this is,” or
“behold”: “This is the place of my throne,” etc.
By their whoredom. The former Temple had been defiled by idol worship
within its very precincts (2 Kings 16:11–16; 21:4–7). Some think that literal
harlotry is here referred to (2 Kings 23:7; cf. 1 Kings 14:24; 15:12).
Carcases of their kings. There is no historical evidence that any king was
buried in the Temple area. A number were buried near the area in the southeast
hill (see 1 Kings 2:10; 11:43; 22:50; etc.). The LXX gives the reading, “Or by
the murders of their princes in the midst of them,” which may reflect the
thought intended by the text.
8. The wall between. There was only a wall separating the Temple enclosure and the palace
enclosure. There was no provision for an outer court as in the new plan (ch. 40:17, 20, 31, 34, 37).
9. Put away their whoredom. This was the indispensable prerequisite of Jehovah’s
taking up His residence among the people.
10. Shew the house. When Israel would see a revelation of God’s love in the glorious plans
for the new temple and for their re-establishment as a nation they would “be
ashamed of their iniquities” and turn from them. God wanted them carefully to
consider His pattern so that it might become to them the inducement to leave
off their sinful ways and accept the new provisions.
11. If they be ashamed. If Israel showed any interest in the plans and
evidenced a change of heart, the prophet was not only to reveal each detail of
the plan but to “write it in their sight,” for them to keep.
The tabernacle, and later the Temple, was God’s
dwelling place among His chosen people. The rebuilding of the Temple represented
the restitution of His purpose to work through Israel for the salvation of the
world (see pp. 26–30). If Israel was now “ashamed” of their past record of
transgression to the extent that they would, as a nation, go forward with His
purpose for them, all that Ezekiel foretold would certainly come to pass (see
on Eze. 40:1).
12. This is the law. Compare the same formula in the underwriting and superscription of the Levitical laws of the priest code (see Lev. 6:9, 14; 7:1,
37; 11:46; 12:7; 13:59; 14:54; 15:32). The reference seems to be to all the
preceding instruction.
13. The measures of the altar. Verses 13–17 give the description of the altar
identified in v. 18 as the altar of burnt offerings. The same cubit is used as
for the measurements of the building (see on ch.
40:5). The altar rested on a base 1 cu. (1 ft. 8 in.; 5 m.) high. On top of the
base rested successive ledges, each 1 cu. smaller. The topmost ledge, the
hearth, was 12 cu. (20 ft. 5 in.; 6.3 m.) square and 4 cu. (6 ft. 8 in.; 2 m.)
high. The material from which it was made is not identified. The altar in
Solomon’s Temple was made of brass, and was 20 cu. square and 10 cu. high (2
Chron. 4:1). That in the tabernacle was made of shittim
wood overlaid with brass and was of considerably smaller dimensions, 5 cu.
square and 3 cu. high (Ex. 27:1). According to the Mishnah the altar in Herod’s
Temple rested on a base 32 cu. square and was made of unhewn
stone.
The altar (p. 716, Q) stood before the temple in the
center of the inner court. The altar had stairs (Eze.
43:17) unlike the former (see Ex. 20:26). They led up on the east side,
probably so that the priest making the sacrifice would have his back to the
rising sun, that there might be no suggestion of sun worship. For God’s
abhorrence of sun worship see on Eze.
8:16.
18. Ordinances of the altar. Verses 18–27 describe the ceremonies to be performed
in connection with the consecration of the altar. They are not the general
regulations for the sacrificial worship later to be observed. The former
sanctuaries also had special ceremonies of dedication before the altar was
brought into ordinary use (Ex. 29:1–46; Lev. 8:11–33; 1 Kings 8:63–66; 2 Chron.
7:4–10).
19. Seed of Zadok. See on 2 Sam. 8:17.
ELLEN G. WHITE COMMENTS
2 EW 34, 285
CHAPTER 44
1 The east gate assigned only to the prince. 4 The
priests reproved for polluting of the sanctuary. 9 Idolaters
uncapable of the priest’s office. 15 The
sons of Zadok are accepted thereto. 17 Ordinances for the priests.
1. Brought me back. That is, from the inner court (see ch. 43:5).
Gate of the outward sanctuary. Or, “the outer gate of the sanctuary” (RSV), here the
entire enclosure. See p. 716, B.
2. Hath entered in by it. See ch. 43:4. Sanctified by
the divine presence, the gate would not be used for the ordinary purpose of the
entrance of the people.
3. The prince. That is, the civil ruler of the future kingdom. The rabbis referred
this to the Messiah. But Jesus Christ could not be the prince here mentioned.
The prince would offer a sin offering for himself (ch.
45:22), would have sons (ch. 46:16), and would
worship by offering sacrifices (ch. 46:2).
To eat bread. Doubtless a reference to sacrificial meals such as
were eaten with certain offerings (see Ex. 18:12; Lev. 7:15; Deut. 12:7, 18).
4. The north gate. Since this is described as “before the house,” that is, in front of it,
the gate must have been the inner north gate (p. 716. I).
Glory of the Lord. See on ch. 43:2–5.
7. Strangers. Or, “foreigners.” The aliens living in Israel
were allowed to take part in the Passover and other religious rites if they
submitted to circumcision (Ex. 12:48). In certain circumstances they were
allowed to offer sacrifices (Num. 15:14, 26, 29).
8. Not kept the charge. Instead of keeping the charge of the Temple as they
had been appointed to do, the Levites had hired servants of aliens and had
allowed them in the Temple court whether they were true worshipers of God or
not (Joshua 9:27; Ezra 8:20; cf. Num. 16:40; Zech. 14:21).
9. No stranger. The precaution was designed to prevent the desecration of the temple of
the future.
10. Levites. Verses 10–14 describe the official duties of the Levites in the new
economy. Because of apostasy and idolatry the Levites would be degraded from
the exalted privilege of ministering at the altar.
15. Sons of Zadok. On the historical background of the Zadokite priesthood see on 2 Sam. 8:17; cf. Eze. 40:46.
17. Linen garments. Compare Ex. 28:40–43; 39:27–29; Lev. 6:10.
19. Put off their garments. The priests were to wear their sacrificial robes only
when engaged in the service of the temple. Special buildings (p. 716, T, T)
were provided near the temple where they were to change their garments before
and after ministering at the altar (ch. 42:13, 14).
20. Shave their heads. Compare Lev. 21:1–5; Deut. 14:1. It was the practice of the heathen
Egyptians to shave their heads. This was probably one of the reasons for its
prohibition for the priests of the Lord. They were not to let their hair grow
long as the barbarians did, but to cut it and keep it orderly. Only while under
the vow of the Nazirite had they been permitted to
let it grow long (Num. 6:5; cf. Lev. 10:6; 21:10).
21. Wine. Compare Lev. 10:9; Jesephus Antiquities
iii. 12. 2.
22. A widow. According to Levitical law a distinction was
made between the marriage and mourning laws for the high priest and those for
the ordinary priest. The ordinary priest could not marry a divorced woman (Lev.
21:7) but could, apparently, marry a widow, whereas the high priest could not
marry a divorced woman, not even a widow, but only a virgin of Israel (Lev.
21:14). Here the ordinary priest’s marriage to a widow is restricted.
23. Teach my people. The priests were to be the teachers of
the people so that the people might know the truth and be guarded against
apostasy. Instruction is essential to Christian
growth. There can be no real spiritual growth unless there is continual
advancement in knowledge. Israel had earlier been “destroyed for lack of
knowledge” (Hosea 4:6). This was not to be
repeated in the restored economy. The individual
Christian today receives such instruction through the study of the Word and
through instructors of the Word. Each day he should add to his fund of
spiritual knowledge, and act upon the new light. A change in heart is always
accompanied by a clear conviction of Christian duty.
24. Stand in judgment. This had been their previous office under the earlier economy (Deut.
33:10).
25. Come at no dead. This regulation resembled the earlier one (see Lev. 21:1–3).
28. Their inheritance. The order of offerings again reflected the ancient law. On the meat,
sin, and trespass offerings see Lev. 2:3; 6:25, 29; 7:6, 7; on the devoted
field see Lev. 27:21; on the first fruits see Ex. 23:19; 34:26; Num. 18:13;
Deut. 18:3, 4; on the special heave offerings see Num. 15:19–21; 18:19. The
priests of the new temple were provided a place of residence in the
“obligation,” or “holy portion of the land” (Eze.
45:1–5).
31. Dead of itself. Compare Lev. 17:15; 22:8; Deut. 14:21.
ELLEN G. WHITE COMMENTS
10 Ev 512
23, 24 1T 195
CHAPTER 45
1 The portion of land for the sanctuary, 6 for
the city, 7 and for the prince. 9 Ordinances
for the prince.
1. Divide by lot. The meaning seems to be, “divide by
allotment.” Actually each tribe was assigned a definite portion (ch. 48:1–29).
An oblation. Heb. terumah, literally, “something lifted up,” here meaning “an offering,” “a
present,” “a contribution.” A small part of this “holy portion of the land” was
to be occupied by the sanctuary, the rest given to the priests and Levites. The
terumah is further described in ch. 48:8–22.
Reeds. This word has been supplied. The question is as to
whether “reeds” or “cubits” should be understood. If the former, the area could
not be fitted between the Mediterranean and the Jordan. The length would be
almost 50 mi. (80 km.). “Cubits” seems more reasonable and more in
proportion to the tribal allotments.
Ten thousand. That would be 3.2 mi. (5.12 km.). The total area, as
described in vs. 1–6, was 25,000 cubits (6.9 mi.; 11 km.) square. This was made
up of three portions: 10,000 (ch. 48:13) at the north
for the Levites; 10,000 (ch. 48:10) in the middle for
the priests, in the midst of which was the sanctuary; and the remaining 5,000 (ch. 48:15) for “a profane place for the city, for dwelling,
and for suburbs.”
2. Fifty cubits round about. The temple was situated in a 500 cu. square court
(see on ch. 40:5). Here an additional strip of land
50 cu. wide (85 ft.; 25.9 m.) is left open around the outside wall as a further
check against its profanation.
Suburbs. Literally, “an open space” (see on
Num. 35:2).
3. Of this measure. See on v. 1.
4. For the priests. This verse describes the priests’ domain (see ch. 48:10).
5. The Levites. The domain of the Levites lay to the north of that of the priests and
was to be of the same size (see ch. 48:13).
For twenty chambers. The LXX reads “cities to dwell in,”
which appears to give the better sense.
6. Whole house of Israel. This portion, of the same length but only half as
wide as the others, was to supply food for those who “serve the city” (ch. 48:18).
7. For the prince. The prince’s portion included all the land eastward
and westward from the oblation, presumably to the Mediterranean on the west,
and to the Jordan and Dead Sea on the east.
9. Take away your exactions. Verses 9, 10 are an exhortation to the princes to
observe justice in their dealings.
11. One measure. Compare Lev. 19:35, 36; Deut. 25:13–15; Prov. 16:11; Hosea 12:7; Amos
8:5; Micah 6:10. The ephah was used for dry measures,
the bath for the measurement of liquids. Here they are said to be the same
capacity and each equal to one tenth of a homer. By modern equivalents an ephah or a bath would be about 5.81 U.S. gal. (see Vol. I, p. 167).
12. The shekel. Compare Ex. 30:13.
Maneh. A transliteration of the Heb. maneh.
Elsewhere maneh is always translated “pound” (1 Kings 10:17; Ezra
2:69; Neh. 7:71, 72). A “maneh,” also called mina
(see RSV), was 50 shekels (see Vol. I, pp. 164, 167, 168).
The Hebrew here is obscure.
13. The oblation. Verses 13–15 describe the tax to be paid, presumably to the prince (see
v. 16), who in turn would supply the required sacrificial offerings.
17. Prepare. Heb. ‘aśah, here
used in the sense of “provide”, “furnish.” The prince is made
responsible for providing the offerings for the various festal sacrifices.
18. In the first month. Verse 18 to ch.
46:15 outline the sacrificial ritual to be followed on special occasions.
There are changes from the Mosaic law. Neither
Pentecost nor the Day of Atonement is mentioned. But it is quite idle to
speculate, as some have done, that these ceremonial features were to be omitted
altogether under the new ritual.
19. Take of the blood. Under the Mosaic law, on the Day of Atonement
the blood of the sin offerings was sprinkled upon and before the mercy seat
within the veil (Lev. 16:14, 15). Under the new ritual in connection with the
ceremony of cleansing, blood was put upon the “posts of the house,” the
“corners of the settle of the altar,” and “the posts of the gate.”
20. Simple. Heb. pethi,
“inexperienced.”
21. The passover. The regulations concerning the observance of the
Passover were similar to those under the Mosaic law,
but with larger offerings (Ex. 12:6; Lev. 23:5–8; Num. 28:16–25).
25. In the seventh month. The reference is to the Feast of Tabernacles (Ex.
23:16; 34:22; Lev. 23:34; Deut. 16:13, 16). Some hold that the reason it is not
so called is that the custom of living in booths was to be discontinued. The
sacrifices are considerably less than those required under the Mosaic law (Num. 29:12–38).
CHAPTER 46
1 Ordinances for the prince in his
worship, 9 and for the people. 16 An order for the prince’s inheritance. 19 The courts for
boiling and baking.
1. Gate of the inner court. A special sanctity was attached to the east inner
gate (p. 716, H). Compare the regulations concerning the east outer gate (ch. 44:1–3).
2. Post of the gate. This was probably the post at the inner or western end of the gate
structure. From this point the prince could watch the priests prepare the
offering, but he was not allowed to enter the inner court or to assist in
offering the sacrifices.
3. At the door. The people who might be present on the sabbaths and new moons were to
worship in the outer court near the inner gate. They could not enter the gate
structure as could the prince, but were obliged to stay at the entrance.
4. In the sabbath. The sabbath offering that the prince is here
commanded to offer is much larger than that required under the Mosaic law,
which called for only two yearling lambs (Num. 28:9).
5. Meat offering. Or, “cereal offering” (see on Lev. 2:1).
6. New moon. Compare Num. 28:11–15. There is a decrease in the number of animals
required.
7. Meat offering. See on Eze. 46:5. Compare Num. 28:11–15.
There is a considerable increase in the requirements.
9. Solemn feasts. A unique arrangement is here prescribed for those present at the solemn
feasts that all the males were expected to attend (Ex. 23:17; 34:23; Deut.
16:16). Probably to help secure order and possibly also to avoid their having
to turn around, the people were instructed to come in either the north or south
gate but to leave from the one opposite.
10. The midst of them. The meaning seems to be that on the yearly occasions the prince was to
mingle with the people, joining them in their worship.
11. The solemnities. The proportions are the same as those laid down in vs. 5, 7; ch. 45:24.
12. Voluntary burnt offering. On freewill offerings under the Mosaic law see Lev. 7:16; 22:18, 21, 23; 23:38.
13. Every morning. There is a significant change in the daily burnt offering. Ezekiel
mentions only the morning sacrifice, whereas under the Mosaic law one was offered both morning and evening (Num. 28:3–8).
In either case the offering was to be a lamb, as before. The accompanying meat
offering was to be slightly increased.
16. Give a gift. Verses 16–18 set forth regulations regarding lands held by the prince.
He had two sections assigned him, one on either side of the oblation (ch. 45:7, 8).
17. Year of liberty. Doubtless the year of jubilee (Lev. 25:8–17).
19. There was a place. For the general location of the kitchens described in vs. 19, 20 see p.
716, U, U. The dimensions are not given.
21. Was a court. See p. 716, V, V, V, V.
22. Joined. The meaning of the Hebrew word thus translated is uncertain. For
“courts joined” the LXX reads “a small court.”
23. Of building. These words are supplied. Perhaps masonry is meant.
24. Ministers of the house. Presumably the Levites.
Boil the sacrifice. That is, in preparation for the sacrificial meal.
CHAPTER 47
1 The vision of the holy waters. 6 The
virtue of them. 13 The borders of the land. 22 The division of it
by lot.
1. Door of the house. This is the door of the temple itself.
Waters issued out. What has been said with regard to the interpretation of the temple
vision should be borne in mind here (see on ch.
40:1). The vision was a pictorial prophecy
describing a literal economy. The presentation sets forth conditions as they
might have been, and there seems to be little reason for departing far from the
literal language. Whether the stream was fed miraculously
or by a series of springs or other streams is not discussed by Ezekiel. His
responsibility was simply to describe what he saw. The intent must have been
reasonably plain to the Israelites. Abundant water, such as here portrayed, was
the sign of adequate precipitation and resultant prosperity. Such blessings
were further emphasized by the mention of the fruit trees and the teeming life
in the waters (vs. 7–12).
Inasmuch as these predictions never were fulfilled in
their original intent, they will have a measure of fulfillment in the Christian
church. It is John the revelator who picks up the imagery of these chapters and
explains what features of them will be fulfilled in the new earth (see, for
example, Eze. 47:12; cf. Rev. 22:2).
Physical arrangements are frequently also designed to
teach spiritual lessons. Here the stream, beginning in a small way, increased
as it flowed out toward the desert. So the blessings of the covenant, of which
the Israelites were the first recipients, were to flow out, ever increasing
until they embraced the whole world. By the same figure the work of the Advent
Movement may be illustrated (see 7T 171, 172).
If the stream was miraculously originated and
increased, it would stand as a perpetual evidence of the power of an
ever-present God working in behalf of His people. Such a demonstration would be
similar to the presence of the pillar of fire and cloud that accompanied the
Israelites in their wilderness wanderings (Ex. 13:21, 22) and of the miraculous
supply of drinking water (Ex. 17:1–7; etc.).
2. The gate northward. Possibly because the east inner gate was reserved for the prince (ch. 46:1–8) and the east outer gate was closed (ch. 44:1, 2). On “utter gate” see on ch.
42:1.
3. Through the waters. The measurements described in vs. 3–6 graphically
portray the phenomenal increase of the waters. At 4,000 cubits (1.1 mi.; 1.8
km.) the trickling stream had become a sizable river that could not be forded
(v. 5).
7. Very many trees. Compare Rev. 22:2; see on Eze. 47:1.
8. Desert. Heb. ‘arabah, the
depression of the Jordan, the Dead Sea, and the valley extending from the Dead
Sea to the Gulf of Aqabah. The modern term Arabah designates only the valley south of the Dead Sea.
The sea. The description here given makes clear that the Dead
Sea is intended.
9. Shall live. Because of the high mineral content no fish are able to live in the
Dead Sea. Doubtless this condition already existed in Ezekiel’s day.
10. En-gedi. Literally, “fountain of the kid.”
The place is situated in the middle of the west coast of the Dead Sea (see on 1
Sam. 24:1). The site is now called Tell ej–Jurn.
En-eglaim. This word occurs only here and cannot be identified.
11. Marishes. Marshes.
Salt. Certain areas were not healed, probably to assure an
adequate stock of the mineral.
12. Trees for meat. In its secondary application this forecast will meet its fulfillment in
the tree of life in the midst of the new Eden of God (Rev. 22:2).
13. Twelve tribes. Some from each of the twelve tribes were expected to return from
captivity. The promises were not limited to Judah and Benjamin, but were for
all Israel.
Two portions. Compare Gen. 48:22; Joshua 17:14, 17. Levi’s portion
was provided for in the “oblation” (Eze. 45:5, 6) and
so the two portions for Joseph (Ephraim and Manasseh) made up the twelve
portions.
14. One as well as another. Literally, “each as his brother,” a
phrase meaning “equally.” Ezekiel defines precisely only the northern
and southern boundaries of the land. Some have assumed that the various
portions assigned to the tribes were strips of territory of more or less equal
width, stretching clear across the country from east to west. This cannot be
established.
Lifted up mine hand. An expression meaning, “to swear.”
On the promise and the oath see Gen. 12:7; 17:8; 26:3; 28:13.
15. The border of the land. There are many similarities between the boundaries
given here and those given in Num. 34:1–15. There, however, the southern
boundary is given first, doubtless because the Israelites were coming from
Egypt. Here the northern boundary may be given first because the people would
be returning to Palestine from the north.
From the great sea. The boundary begins at the Mediterranean, but the
exact point is not given. Judging from the other geographical points mentioned,
the point was probably somewhere near what came to be known as Tripolis. Some begin the border near Tyre.
Hethlon. Mentioned only here and in ch.
48:1. Its location is not certain.
Zedad. This place has been identified with the modern Ṣadâd, about 58 mi. (92.8 km.) south by east from Hamath.
16. Hamath. A transportation of words permits us here to read, in
harmony with the LXX, “entrance of Hamath, Zedad,” etc. The “entrance of Hamath”
is thought to refer probably to the modern Lebweh, 70 mi. (112 km.)
south-southwest of Hamath, or to the valley of the
Orontes (see Num. 34:8).
Berothah. The site of this town is not known, though it is probably the same as Berothai (modern Bereitân), situated in the
valley between the Lebanon and Anti-Lebanon mountains.
Sibraim. A border point whose exact site is not known.
Hazar-hatticon. Literally, “the middle village.” All that is
known of the place is what can be learned from this passage, namely, that it
was on the border of the district of Hauran.
Hauran. This designates the tract of land south of Damascus toward Gilead.
17. Hazar-enan. Possibly the modern Qaryatein, 20 mi. (32 km.)
east-southeast of Zedad (see on v. 15) and 73 mi.
(116.8 km.) northeast of Damascus.
18. The east side. It is difficult to draw this border with precision. Some of the
territory east of the Sea of Chinnereth, or Galilee,
was probably intended to be included.
19. Tamar. This place has not been definitely identified. It was probably near the
southern end of the Dead Sea.
Kadesh. Called Kadesh-barnea
in Num. 34:4. Some have identified it with ‘Ain Qudeirât, about 73 mi. (116.8 km.). southwest
of Hebron, others with ‘Ain Qedeis, 5.3 mi. (8.5 km.)
farther southeast.
The river. A comparison with Num. 34:5; Joshua 15:4, 47 shows
that the reference is to the “river of Egypt,” identified with the modern
torrent Wadi el–‘Arish, which enters the
Mediterranean about 50 mi. southwest of Gaza.
20. The west side. The western boundary was the Mediterranean as in Num. 34:6.
22. By lot. See on ch. 45:1.
To the strangers. More freedom is allowed the strangers here than under
the Mosaic law. According to the ancient law, strangers were to be treated with
kindness (Ex. 22:21; Lev. 19:34; Deut. 1:16; 24:14), allowed to offer
sacrifices (Lev. 17:8), to partake of the Passover if circumcised (Ex. 12:48),
but it is doubtful that they held unrestricted property rights. Now those who
settled permanently were to be given an inheritance in the tribe they dwelt in.
It was God’s purpose that the strangers should be drawn to Israel, settle among
them, and accept the religion of the true God (see pp. 28, 29).
ELLEN G. WHITE COMMENTS
1–23 7T 172
1 7T 171
8 7T 172
8–12 AA 13; 6T 227
CHAPTER 48
1, 23 The portions
of the twelve tribes, 8 of the sanctuary, 15 of the city and
suburbs, 21 and of the prince. 30 The dimensions and gates of the
city.
1. Names of the tribes. Chapter 48 describes the distribution of the land and
closes with a description of the size of the city and of its gates.
The distribution of the land (vs. 1–7) does not follow
too closely that made under Joshua (Joshua 13–19). Age or maternal descent does
not particularly seem to have been a guiding criterion. The central portion of
the land was to be occupied by the “oblation” (Eze.
45:1–7). It was flanked by the two tribes, Judah and Benjamin,
that remained faithful longer than the other ten. The the tribes of Reuben and Simeon, the two eldest, were
placed next to them. Dan was put at the extreme north, where a part of the
tribe had formerly lived. There seems to be no particular pattern for the
placement of the rest of the tribes.
8. The offering. Or, “the oblation,” already described in ch.
45:1–7. On ch. 48:8–14 see on ch.
45:1–7.
15. Place for the city. The territory of the priests and of the Levites each
measured 10,000 cubits from north to south, leaving 5,000 of the whole
“oblation” to the south of the priest’s domain “for the city.”
16. The measures. The city was to occupy a square 4,500 cu. on each side, surrounded by
an open space 250 cu. all around the outside (v. 17), making the whole area
5,000 cu. (1.6 mi.; 2.6 km.) square. This was the exact width of the space that
was left on the south side of the oblation.
18. The residue. The two sections were 10,000 by 5,000 cu. each.
19. All the tribes. The inhabitants of Jerusalem had been largely from the tribes of Judah
and Benjamin. In the new city, which was common property, all the tribes were
to have a part.
21. For the prince. The strip of land remaining on the east and west of
the “oblation” was for the prince. His territory from north to south extended
for the same distance as the oblation. Eastward and westward, it bordered the
oblation on one end and extended doubtless to the limits of the land on the
other.
23. Rest of the tribes. Verses 23–29 describe the allotments of the remaining
five tribes.
28. The border. See on ch. 47:19.
30. The goings out of the city. Verses 30–34 repeat the dimensions of the city so as
to describe the three gates on each side. One gate is named for each tribe.
Levi is assigned one gate, leaving only one for Joseph.
35. Eighteen thousand. The circumference of the city is 18,000 cu., about
5.8 mi. (9.3 km.). This does not include the “suburbs” mentioned in v. 17.
The city of the future, the New Jerusalem, which John
saw coming down from God out of heaven (Rev. 21), shows striking similarities
to the city of Ezekiel’s vision. Ezekiel describes the city that might have
been; John, the one that will be. The figure of the nation of Israel,
constituting God’s people and divided into 12 tribes, is carried through the
Bible story. The New Jerusalem, whose inhabitants are redeemed from every
nation, kindred, tongue, and people, is shown with the names of the 12 tribes
inscribed upon its gates. In Bible figure the redeemed, no matter of what race,
are represented as being assigned a place among one of the 12 tribes (Rom.
9–11; Gal. 3:29).
The picture of Israel in the land of Babylon, about to
be delivered and restored to its own land, with the associated destruction of
Babylon, forms the imagery for a large section of the book of Revelation. The
figure is used to describe the Israel of God in their final struggles against
the powers of evil, again termed Babylon, followed by the destruction of
Babylon and the glorious deliverance of the church. See on Jer. 50:1.
The Lord is there. With these fitting words, by which the new city is designated, the
prophet Ezekiel brings his prophetic messages to a close. It had fallen to his
lot to announce the withdrawal of the divine presence because of the moral
corruption of his people. It became his privilege also to announce the remedy
for sin; and to declare, in vivid imagery, the glorious prospect of the future
that might have been realized if Israel had accepted the divine remedy so
graciously offered to them (see pp. 26–32).
Whether Ezekiel lived to see a few of his countrymen
return under the beneficent decree of the Persian king cannot be known. Could
he have known that his writings would be preserved in the Sacred Canon, he
might have taken comfort in the prospect that some future generation would take
hold of the message his fellow captives had despised.
The challenge is for us. The new Israel of God is
about to enter a land far more glorious than that immediately offered to
Ezekiel’s generation. Entrance, again, is based upon certain prerequisites.
Already there has been a delay in complying wholeheartedly with the conditions.
This time, however, there cannot be an indefinite postponement, for no longer
is the restoration to be on a national basis. When the moment arrives, God will
gather from all lands those who have made personal preparation. These will
inherit the rich promises, and dwell in the city, prefigured in Ezekiel’s
prophetic imagery, and divinely named, “The Lord is there” (Rev. 21; 22).
RSV The Holy Bible. Revised Standard Version (New York, 1952)
LXX Septuagint. A. Rahlfs, editor, Septuaginta (2 vols.; Stuttgart, 1935)
chs. chapters
T Testimonies, vol. 1 (2T, etc., for vols. 2 to 9)
Mishnah The Mishnah, translated by Herbert Danby, London, 1954; also the Mishnah section of the Talmud as published in The Babylonian Talmud, Soncino, ed. (London, 1948-1952)
Q Qere, "to be read," the Hebrew form of a certain OT term as corrected by the Masoretes. See also K
gal. gallon, gallons
[1]Nichol, Francis D.: The Seventh-day Adventist Bible Commentary, Volume 4. Review and Herald Publishing Association, 1978; 2002, S. 712