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According to Ez.40:1, fourteen years had passed since Jerusalem and the temple were destroyed. But beginning with chapter 40, Ezekiel relates a vision of a future temple, city and nation, which must have given hope to those in captivity. Indeed, with the Jerusalem temple in ashes, Ezekiel does not only say there will be a new one.
He gives extraordinary details of a coming temple complex and a new arrangement of the Holy Land that was quite different than what they knew from the past.This no doubt gave those who heard it great confidence in the truth of it—for how could Ezekiel have come up with all this on his own?
To View a larger image click on the thumbnail images below:
Gateways of the Outer Court
The Millenial Temple Complex As Shown to Ezekiel
The Millenial Temple Complex An Artists Impression
Some have argued for a historical fulfillment of this passage, either through the reconstructed temple by Zerubbabel after the ancient Jewish return from Babylonian captivity or through Herod's later expansion on this second temple. Others see the prophecy as an allegorical representation of God's spiritual temple, His Church. And there are other ideas. The Expositor's Bible Commentary has this to say on the matter:
"These chapters have been interpreted as referring to Solomon's temple, the temple of Zerubabbel (either real or proposed), Herod's temple, or a future temple in the Millennium or in the eternal state. Some, having difficulty understanding the passage when taken literally, interpret the section allegorically as teaching about the church and its earthly blessings and glories, while others understand the passage to symbolize the reality of the heavenly temple where Christ ministers today.
"The historical fulfillments do not fit the details of the passage. The temples of Solomon, Zerubbabel, or Herod do not share the design and dimensions of the temple described in Ezekiel 40-42. The worship procedure set forth in chapters 43-46, though Mosaic in nature, has not been followed in history in exactly the manner described in these chapters. The river that flows forth from the temple in 47:1-12 has never flowed from any of the three historical temples mentioned above. The only comparisons to this river are seen in Genesis 2:8-14 and Revelation 22:1-2 (cf. Isa 35:6-7; Joel 3:18; Zech 14:8). The geographical dimensions and tribal allotments of the land are certainly not feasible today, nor have they ever been followed in times past. Geographical changes will be necessary prior to the fulfillment of chapters 45, 47-48 [of Ezekiel]. Therefore one would not look to historical (past or present) fulfillments of these chapters but to the future.
"The figurative or 'spiritualizing' interpretative approach does not seem to solve any of the problems of Ezekiel 40-48; it tends to create new ones. When the interpreter abandons a normal [literal interpretation] because the passage does not seem to make sense taken that way and opts for an interpretative procedure by which he can allegorize, symbolize, or 'spiritualize,' the interpretations become subjective. Different aspects of a passage mean whatever the interpreter desires. There are no governing interpretative principles [in that case] except the interpreter's mind (though there is appeal to the...[New Testament's revelation of spiritual meaning behind many facets of the Old Testament]). Even apocalyptic visions such as found in these chapters [at the end of Ezekiel] require a normal [literal method of interpretation]. To interpret these chapters in any manner other than a normal, literal approach would appear to contradict the interpretative guide in the vision who warns Ezekiel that he is to write down all the minute details concerning the plan for the temple and its regulations so that these details might be considered carefully and followed in every aspect (40:4; 43:10-11; 44:5; cf. Exod 25:9; 1 Chronicles 28:19). Therefore a figurative approach does not adequately treat the issues of Ezekiel 40-48.
"In order to determine the general time-frame of these chapters, they will be examined in light of the development and flow of Ezekiel's argument in the entire book. He has shown the presence of God's glory in the historical Jerusalem temple and its departure from that temple because of Israel's sin of breaking the Mosaic covenant. The Fall of Jerusalem and the Captivity in Babylon were the consequence (chs. 4-24). After declaring how the nations would also be judged (25:1-33:20), Ezekiel encouraged the Jewish captives through six...messages of hope (33:21-39:29). In these he informed them that the Messiah would restore them to their Promised Land in the future and become a true shepherd to them. They would be cleansed and all their covenants would be fulfilled. Even in the end times, after the land prospers and Israel dwells securely in it, some will try to take the Promised Land away from Israel and profane the Lord's name; but the Lord will not permit it (chs. 38-39). It would seem logical, therefore, that Ezekiel would conclude the logical and chronological development of his prophecy by describing the messianic kingdom and the return of God's glory to govern his people (chs. 40-48) rather than suddenly reverting back to some historical period, whether immediately following the Captivity or during Herod's temple, or to describe an idealistic temple.
"Ezekiel appears to have been contrasting the past and contemporary desecration of the temple and its regulations with the future holiness and righteousness of the temple and its functions. Ezekiel also used this format in chapters 33-39. The correct fixture procedure would bring shame and conviction on Ezekiel's contemporaries (43:6-12; 44:5-16; 45:9-12). This would again point to a future fulfillment of these chapters.
"God's glory is a most important feature of Ezekiel's prophecy. The return of God's glory to the new temple in 43:1-12 is the climax of the book. The context implies that this could only occur after Israel has been restored to her Promised Land and cleansed. The stress is on holiness. Holiness had not characterized Israel as a people heretofore; and, according to Ezekiel 36, Israel would not be a holy people in accord with God's standard till after they had been restored to the Promised Land and cleansed in the Messianic Age. When God's glory returns, it will remain in Israel's midst forever (43:6-7). The development of this unifying factor in Ezekiel's prophecy would argue strongly for a future fulfillment of chapters 40-48.
"Finally, the entire context and argument of the Scriptures concerning God's outworking of his redemptive plan in history would seem to place these chapters and the aspects mentioned above in the time of the consummation of all history. This is perhaps best seen in the river of life that flows from the temple to bring healing to the land (47:1-12). This concept is first seen in Genesis 2:8-14 in the Garden of Eden, the perfect environment of God's holiness. With sin, this garden and its river were removed. When God concludes his redemptive program and brings full salvation to mankind with eternal life through the passion of Jesus Christ his Son, it is most appropriate that the river of eternal life would again flow to demonstrate full healing on the earth. This conclusion to the full circle of God's redemptive program is also shown in Revelation 22:1-6 in God's description of the eternal state. Such is also conveyed by other O[ld] T[estament] prophets (cf. Isa 35:5-6; Joel 3:18; Zech 14:8).
"Therefore, the context and argument of the Book of Ezekiel as well as the development of God's redemptive program argue strongly for a future fulfillment of the events of Ezekiel 40-48 in the end times" (introductory notes on chapters 40-48).
Expositor's next takes up the issue of whether the vision is of the 1,000-year reign of Christ (the Millennium) or the eternal state beyond it. As it explains, the obvious differences between the descriptions in Ezekiel and those of the New Jerusalem in Revelation 21-22 make it clear that Ezekiel's vision is of Jerusalem and the Promised Land during the Millennium.
Many have great difficulty with the concept of a sacrificial system being reinstituted in the future. The book of Hebrews explains regarding the Old Testament system that "in those sacrifices there is [only] a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins" (10:4). Rather, Jesus Christ has "once...appeared to put away sins by the sacrifice of Himself" and "we have been sacrificed through the offering of the body of Jesus Christ once for all" (9:26; 10:10). Israel's ritual system, we are told, "was symbolic for the present time...imposed until the time of reformation" (9:9)—meaning the Church age. This is why many try to interpret these chapters at the end of Ezekiel allegorically.
Expositor's notes: "The writer of Hebrews goes on to say that where sins have been forgiven, there is no longer any sacrifice for sin. Understood in the context of Hebrews described above, there is no longer the need for the picture lessons and reminders now that the reality of Christ's efficacious blood sacrifice has been offered once and for all. No other efficacious sacrifice could be offered because only Christ's sacrifice of himself is efficacious. However, the writer of Hebrews does not declare that pictorial sacrifices and festivals absolutely can no longer be observed as reminders and picture lessons of what Christ did after his singularly efficacious sacrifice has been completed. Since the sacrifices and festivals in the O[ld] T[estament] system were only pictures, they could never conflict with the sacrifice of the Messiah. They never were and never could be efficacious. Likewise, the sacrifices in the millennial system described by Ezekiel are only picture lessons and reminders of the sin of man and of the only efficacious sacrifice for sin once and for all made by Christ. The millennial sacrifices will be both reminders to believers in millennial worship and picture lessons to unbelievers born in the Millennium. (These 'unbelievers' could be born from the Jews who enter the Millennium from the tribulation period.) On the basis of the O[ld] T[estament] role of the sacrifices and the argument of the writer of Hebrews, it does not appear that the pictorial sacrifices of the Mosaic system nor the memorial sacrifices of the millennial worship conflict with the finished and complete work of Jesus' sacrifice for all sins once and for all on the cross. Consequently, the sacrifices in the millennial sacrificial system of Ezekiel appear to be only memorials of Christ's finished work and pictorial reminders that mankind by nature is sinful and in need of redemption from sin. Not only is this view substantiated by comparison with the Mosaic covenant in which the sacrifices were picture lessons and types, but it is also confirmed by the writer of Hebrews as observed above" (emphasis added).
Today, Christians can and should gain a great deal of insight into the reconciling and saving work of Jesus Christ through studying the Old Testament tabernacle and temple and its sacrificial system. Yet that insight is certainly limited by having to construct in mental pictures, based on complex and detailed passages, what it was like. Just imagine the establishment of a living, functioning model at the world's capital. What a wonderful teaching tool this will provide for the Israelites living in the Promised Land and, as there will likely still be mass communications at that time, for all mankind.
For the rest of the article go to the following:
From: The United Church of God
Bible Commentary | United Church of God
The temple described in the above article is the Millennial temple Jesus will be the builder of Himself, according to Zech.6:12-13. However, there must also be a temple in existence when the 70 Week of Daniel takes place, which is also known as the seven year tribulation as well as the Day of the Lord. This is the tribulation temple as seen in Dan.9:27 and in 2 Thes.2:4, where the antichrist is going to profane by claiming himself to be God, and setting up the abomination of desolation. Though it is not recorded in the Scriptures, the tribulation temple will undoubtedly be destroyed during that dreadful period of time. Therefore, according to the Scriptures, there yet remains two Israeli temples yet to be built in Jerusalem.
Source: Does Ez.40-47 describe Zerubbabel's temple or Jesus Millennial temple? in Bible Study Group Forum
Quasar92
He gives extraordinary details of a coming temple complex and a new arrangement of the Holy Land that was quite different than what they knew from the past.This no doubt gave those who heard it great confidence in the truth of it—for how could Ezekiel have come up with all this on his own?
To View a larger image click on the thumbnail images below:
Gateways of the Outer Court
The Millenial Temple Complex As Shown to Ezekiel
The Millenial Temple Complex An Artists Impression
Some have argued for a historical fulfillment of this passage, either through the reconstructed temple by Zerubbabel after the ancient Jewish return from Babylonian captivity or through Herod's later expansion on this second temple. Others see the prophecy as an allegorical representation of God's spiritual temple, His Church. And there are other ideas. The Expositor's Bible Commentary has this to say on the matter:
"These chapters have been interpreted as referring to Solomon's temple, the temple of Zerubabbel (either real or proposed), Herod's temple, or a future temple in the Millennium or in the eternal state. Some, having difficulty understanding the passage when taken literally, interpret the section allegorically as teaching about the church and its earthly blessings and glories, while others understand the passage to symbolize the reality of the heavenly temple where Christ ministers today.
"The historical fulfillments do not fit the details of the passage. The temples of Solomon, Zerubbabel, or Herod do not share the design and dimensions of the temple described in Ezekiel 40-42. The worship procedure set forth in chapters 43-46, though Mosaic in nature, has not been followed in history in exactly the manner described in these chapters. The river that flows forth from the temple in 47:1-12 has never flowed from any of the three historical temples mentioned above. The only comparisons to this river are seen in Genesis 2:8-14 and Revelation 22:1-2 (cf. Isa 35:6-7; Joel 3:18; Zech 14:8). The geographical dimensions and tribal allotments of the land are certainly not feasible today, nor have they ever been followed in times past. Geographical changes will be necessary prior to the fulfillment of chapters 45, 47-48 [of Ezekiel]. Therefore one would not look to historical (past or present) fulfillments of these chapters but to the future.
"The figurative or 'spiritualizing' interpretative approach does not seem to solve any of the problems of Ezekiel 40-48; it tends to create new ones. When the interpreter abandons a normal [literal interpretation] because the passage does not seem to make sense taken that way and opts for an interpretative procedure by which he can allegorize, symbolize, or 'spiritualize,' the interpretations become subjective. Different aspects of a passage mean whatever the interpreter desires. There are no governing interpretative principles [in that case] except the interpreter's mind (though there is appeal to the...[New Testament's revelation of spiritual meaning behind many facets of the Old Testament]). Even apocalyptic visions such as found in these chapters [at the end of Ezekiel] require a normal [literal method of interpretation]. To interpret these chapters in any manner other than a normal, literal approach would appear to contradict the interpretative guide in the vision who warns Ezekiel that he is to write down all the minute details concerning the plan for the temple and its regulations so that these details might be considered carefully and followed in every aspect (40:4; 43:10-11; 44:5; cf. Exod 25:9; 1 Chronicles 28:19). Therefore a figurative approach does not adequately treat the issues of Ezekiel 40-48.
"In order to determine the general time-frame of these chapters, they will be examined in light of the development and flow of Ezekiel's argument in the entire book. He has shown the presence of God's glory in the historical Jerusalem temple and its departure from that temple because of Israel's sin of breaking the Mosaic covenant. The Fall of Jerusalem and the Captivity in Babylon were the consequence (chs. 4-24). After declaring how the nations would also be judged (25:1-33:20), Ezekiel encouraged the Jewish captives through six...messages of hope (33:21-39:29). In these he informed them that the Messiah would restore them to their Promised Land in the future and become a true shepherd to them. They would be cleansed and all their covenants would be fulfilled. Even in the end times, after the land prospers and Israel dwells securely in it, some will try to take the Promised Land away from Israel and profane the Lord's name; but the Lord will not permit it (chs. 38-39). It would seem logical, therefore, that Ezekiel would conclude the logical and chronological development of his prophecy by describing the messianic kingdom and the return of God's glory to govern his people (chs. 40-48) rather than suddenly reverting back to some historical period, whether immediately following the Captivity or during Herod's temple, or to describe an idealistic temple.
"Ezekiel appears to have been contrasting the past and contemporary desecration of the temple and its regulations with the future holiness and righteousness of the temple and its functions. Ezekiel also used this format in chapters 33-39. The correct fixture procedure would bring shame and conviction on Ezekiel's contemporaries (43:6-12; 44:5-16; 45:9-12). This would again point to a future fulfillment of these chapters.
"God's glory is a most important feature of Ezekiel's prophecy. The return of God's glory to the new temple in 43:1-12 is the climax of the book. The context implies that this could only occur after Israel has been restored to her Promised Land and cleansed. The stress is on holiness. Holiness had not characterized Israel as a people heretofore; and, according to Ezekiel 36, Israel would not be a holy people in accord with God's standard till after they had been restored to the Promised Land and cleansed in the Messianic Age. When God's glory returns, it will remain in Israel's midst forever (43:6-7). The development of this unifying factor in Ezekiel's prophecy would argue strongly for a future fulfillment of chapters 40-48.
"Finally, the entire context and argument of the Scriptures concerning God's outworking of his redemptive plan in history would seem to place these chapters and the aspects mentioned above in the time of the consummation of all history. This is perhaps best seen in the river of life that flows from the temple to bring healing to the land (47:1-12). This concept is first seen in Genesis 2:8-14 in the Garden of Eden, the perfect environment of God's holiness. With sin, this garden and its river were removed. When God concludes his redemptive program and brings full salvation to mankind with eternal life through the passion of Jesus Christ his Son, it is most appropriate that the river of eternal life would again flow to demonstrate full healing on the earth. This conclusion to the full circle of God's redemptive program is also shown in Revelation 22:1-6 in God's description of the eternal state. Such is also conveyed by other O[ld] T[estament] prophets (cf. Isa 35:5-6; Joel 3:18; Zech 14:8).
"Therefore, the context and argument of the Book of Ezekiel as well as the development of God's redemptive program argue strongly for a future fulfillment of the events of Ezekiel 40-48 in the end times" (introductory notes on chapters 40-48).
Expositor's next takes up the issue of whether the vision is of the 1,000-year reign of Christ (the Millennium) or the eternal state beyond it. As it explains, the obvious differences between the descriptions in Ezekiel and those of the New Jerusalem in Revelation 21-22 make it clear that Ezekiel's vision is of Jerusalem and the Promised Land during the Millennium.
Many have great difficulty with the concept of a sacrificial system being reinstituted in the future. The book of Hebrews explains regarding the Old Testament system that "in those sacrifices there is [only] a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins" (10:4). Rather, Jesus Christ has "once...appeared to put away sins by the sacrifice of Himself" and "we have been sacrificed through the offering of the body of Jesus Christ once for all" (9:26; 10:10). Israel's ritual system, we are told, "was symbolic for the present time...imposed until the time of reformation" (9:9)—meaning the Church age. This is why many try to interpret these chapters at the end of Ezekiel allegorically.
Expositor's notes: "The writer of Hebrews goes on to say that where sins have been forgiven, there is no longer any sacrifice for sin. Understood in the context of Hebrews described above, there is no longer the need for the picture lessons and reminders now that the reality of Christ's efficacious blood sacrifice has been offered once and for all. No other efficacious sacrifice could be offered because only Christ's sacrifice of himself is efficacious. However, the writer of Hebrews does not declare that pictorial sacrifices and festivals absolutely can no longer be observed as reminders and picture lessons of what Christ did after his singularly efficacious sacrifice has been completed. Since the sacrifices and festivals in the O[ld] T[estament] system were only pictures, they could never conflict with the sacrifice of the Messiah. They never were and never could be efficacious. Likewise, the sacrifices in the millennial system described by Ezekiel are only picture lessons and reminders of the sin of man and of the only efficacious sacrifice for sin once and for all made by Christ. The millennial sacrifices will be both reminders to believers in millennial worship and picture lessons to unbelievers born in the Millennium. (These 'unbelievers' could be born from the Jews who enter the Millennium from the tribulation period.) On the basis of the O[ld] T[estament] role of the sacrifices and the argument of the writer of Hebrews, it does not appear that the pictorial sacrifices of the Mosaic system nor the memorial sacrifices of the millennial worship conflict with the finished and complete work of Jesus' sacrifice for all sins once and for all on the cross. Consequently, the sacrifices in the millennial sacrificial system of Ezekiel appear to be only memorials of Christ's finished work and pictorial reminders that mankind by nature is sinful and in need of redemption from sin. Not only is this view substantiated by comparison with the Mosaic covenant in which the sacrifices were picture lessons and types, but it is also confirmed by the writer of Hebrews as observed above" (emphasis added).
Today, Christians can and should gain a great deal of insight into the reconciling and saving work of Jesus Christ through studying the Old Testament tabernacle and temple and its sacrificial system. Yet that insight is certainly limited by having to construct in mental pictures, based on complex and detailed passages, what it was like. Just imagine the establishment of a living, functioning model at the world's capital. What a wonderful teaching tool this will provide for the Israelites living in the Promised Land and, as there will likely still be mass communications at that time, for all mankind.
For the rest of the article go to the following:
From: The United Church of God
Bible Commentary | United Church of God
The temple described in the above article is the Millennial temple Jesus will be the builder of Himself, according to Zech.6:12-13. However, there must also be a temple in existence when the 70 Week of Daniel takes place, which is also known as the seven year tribulation as well as the Day of the Lord. This is the tribulation temple as seen in Dan.9:27 and in 2 Thes.2:4, where the antichrist is going to profane by claiming himself to be God, and setting up the abomination of desolation. Though it is not recorded in the Scriptures, the tribulation temple will undoubtedly be destroyed during that dreadful period of time. Therefore, according to the Scriptures, there yet remains two Israeli temples yet to be built in Jerusalem.
Source: Does Ez.40-47 describe Zerubbabel's temple or Jesus Millennial temple? in Bible Study Group Forum
Quasar92
