Ezekiel 40, The Perfect Temple (Part One)

Chapters 40-48 are the climax of Ezekiel’s prophecy. With the destruction of Magog in chapters 38 and 39 (which we have located initially before the Millennium [Revelation 19] and then finally at the end of the Millennium (Revelation 20), comes the secure dwelling of Israel in her land. Naturally, the temple will become the concentrated place of worship, the perfect and correct worship Israel was always supposed to have. Chapters 40-48 describe this temple and its worship and it as the source of healing for all the nation. I am using the Christian Standard Bible (CSB) because it translates the measurements. I believe the unusual temple specifications and aspects of worship Ezekiel describes make most sense in the millennial or thousand year rule of Christ described in Revelation 20. Following this passage is an extensive quote of the very best explanation of this I have found, from the Expositor’s Bible Commentary (It is, frankly, brilliant). For artist’s renderings of Ezekiel’s temple, see https://freebibleimages.org/illustrations/ezekiel-40-temple/

1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month in the fourteenth year after Jerusalem had been captured, on that very day Yahweh’s hand was on me, and he brought me there. 2 In visions of God he took me to the land of Israel and set me down on a very high mountain. On its southern slope was a structure resembling a city. 3 He brought me there, and I saw a man whose appearance was like bronze, with a linen cord and a measuring rod in his hand. He was standing by the city gate. 4 He spoke to me: “Son of man, look with your eyes, listen with your ears, and pay attention to everything I am going to show you, for you have been brought here so that I might show it to you. Report everything you see to the house of Israel.”

Ezekiel is transported, again, to Jerusalem, the “land of Israel,” only its topographical features seem somewhat different. Once again an angel leads him. “While ch. 39 ended with the description of the Lord’s victory against Gog and its hordes who invaded the land of Israel, ch. 40 begins with the description of the new temple for the Lord. This sequence is significant. It follows a similar pattern found in ancient Near Eastern literature.” (NIV Cultural Backgrounds Study Bible)

The Wall and Outer Gates
5 Now there was a wall surrounding the outside of the temple. The measuring rod in the man’s hand was six units of twenty-one inches; each unit was the standard length plus three inches. He measured the thickness of the wall structure; it was 10½ feet, and its height was the same. 6 Then he came to the gate that faced east and climbed its steps. He measured the threshold of the gate; it was 10½ feet deep—one threshold was 10½ feet deep. 7 Each recess was 10½ feet long and 10½ feet deep, and there was a space of 8¾ feet between the recesses. The inner threshold of the gate on the temple side next to the gate’s portico was 10½ feet. 8 Next he measured the gate’s portico; 9 it was 14 feet, and its jambs were 3½ feet. The gate’s portico was on the temple side.

“The size and design of the gateway shows its great importance in the temple complex…The overall design of the gatehouse is typical of a number of preexilic Palestinian city gates from Megiddo, Hazor and Gezer. While these gates are typical of city gates, they are much more extensive than would be usually found with temples.” “40:6 east gate. The gate through which Yahweh’s glory would make its entry (43:1 – 4). Similarly, God’s glory had left the temple through the same gate (10:19). Since temples tended to be oriented toward the east, this would be the most important gate.” (NIV Cultural Backgrounds Study Bible)

10 There were three recesses on each side of the east gate, each with the same measurements, and the jambs on either side also had the same measurements. 11 Then he measured the width of the gate’s entrance; it was 17½ feet, while the width of the gate was 22¾ feet. 12 There was a barrier of 21 inches in front of the recesses on both sides, and the recesses on each side were 10½ feet square. 13 Then he measured the gate from the roof of one recess to the roof of the opposite one; the distance was 43¾ feet. The openings of the recesses faced each other. 14 Next, he measured the porch—105 feet. 15 The distance from the front of the gate at the entrance to the front of the gate’s portico on the inside was 87½ feet. 16 The recesses and their jambs had beveled windows all around the inside of the gate. The porticoes also had windows all around on the inside. Each jamb was decorated with palm trees.

17 Then he brought me into the outer court, and there were chambers and a paved surface laid out all around the court. Thirty chambers faced the pavement, 18 which flanked the courtyard’s gates and corresponded to the length of the gates; this was the lower pavement. 19 Then he measured the distance from the front of the lower gate to the exterior front of the inner court; it was 175 feet. This was the east; next the north is described.

“With the addition of information from 42:6, the outer court had a group of rooms that may have been used by worshipers as eating and meeting places during the periods of religious events. The rooms were pillared porticos. The size of the rooms is not given. The area did contain a raised pavement of about 100 cubits (about 175 feet or 53 meters). The Hebrew term for “pavement” is a rare word. In Est 1:6 the term represents a mosaic floor inlaid with precious stones.” (NIV Cultural Backgrounds Study Bible)

20 He measured the gate of the outer court facing north, both its length and width. 21 Its three recesses on each side, its jambs, and its portico had the same measurements as the first gate: 87½ feet long and 43¾ feet wide. 22 Its windows, portico, and palm trees had the same measurements as those of the gate that faced east. Seven steps led up to the gate, and its portico was ahead of them. 23 The inner court had a gate facing the north gate, like the one on the east. He measured the distance from gate to gate; it was 175 feet.

24 He brought me to the south side, and there was also a gate on the south. He measured its jambs and portico; they had the same measurements as the others. 25 Both the gate and its portico had windows all around, like the other windows. It was 87½ feet long and 43¾ feet wide. 26 Its stairway had seven steps, and its portico was ahead of them. It had palm trees on its jambs, one on each side. 27 The inner court had a gate on the south. He measured from gate to gate on the south; it was 175 feet.

The Inner Gates
28 Then he brought me to the inner court through the south gate. When he measured the south gate, it had the same measurements as the others. 29 Its recesses, jambs, and portico had the same measurements as the others. Both it and its portico had windows all around. It was 87½ feet long and 43¾ feet wide. 30 (There were porticoes all around, 43¾ feet long and 8¾ feet wide.) 31 Its portico faced the outer court, and its jambs were decorated with palm trees. Its stairway had eight steps.

32 Then he brought me to the inner court on the east side. When he measured the gate, it had the same measurements as the others. 33 Its recesses, jambs, and portico had the same measurements as the others. Both it and its portico had windows all around. It was 87½ feet long and 43¾ feet wide. 34 Its portico faced the outer court, and its jambs were decorated with palm trees on each side. Its stairway had eight steps.

35 Then he brought me to the north gate. When he measured it, it had the same measurements as the others, 36 as did its recesses, jambs, and portico. It also had windows all around. It was 87½ feet long and 43¾ feet wide. 37 Its portico faced the outer court, and its jambs were decorated with palm trees on each side. Its stairway had eight steps.

“The inner court gates were mirror images of the outer gates. The inner courtyard backed up to the wall on the western side, with a structure between the wall and the back of the temple. That is why there were no western gates.” (NIV Cultural Backgrounds Study Bible)

Rooms for Preparing Sacrifices
38 There was a chamber whose door opened into the gate’s portico. The burnt offering was to be washed there. 39 Inside the gate’s portico there were two tables on each side, on which to slaughter the burnt offering, sin offering, and guilt offering. 40 Outside, as one approaches the entrance of the north gate, there were two tables on one side and two more tables on the other side of the gate’s portico. 41 So there were four tables inside the gate and four outside, eight tables in all on which the slaughtering was to be done. 42 There were also four tables of cut stone for the burnt offering, each 31½ inches long, 31½ inches wide, and 21 inches high. The utensils used to slaughter the burnt offerings and other sacrifices were placed on them. 43 There were three-inch hooks fastened all around the inside of the room, and the flesh of the offering was to be laid on the tables.

Rooms for Singers and Priests
44 Outside the inner gate, within the inner court, there were chambers for the singers: one beside the north gate, facing south, and another beside the south gate, facing north. 45 Then the man said to me, “This chamber that faces south is for the priests who keep charge of the temple. 46 The chamber that faces north is for the priests who keep charge of the altar. These are the sons of Zadok, the ones from the sons of Levi who may approach the Lord to serve him.” 47 Next he measured the court. It was square, 175 feet long and 175 feet wide. The altar was in front of the temple.

“The temple has two courts, an outer court and an inner court. The tour begins at the east gate of the outer court (40:6). The angel leading Ezekiel proceeds to climb the steps of the gate facing east. We are not told how many steps there were, but from the description of the north and south gates we can deduce that there were seven steps (40:22, 26). ‘This indicates that the temple area is thought of as a huge raised area, built up above the level of the surrounding land’ (TOT). This too is a reminder that here is a sacred space.” (Africa Bible Commentary) “The inner court was a perfect square, 100 cubits (about 175 feet or 53 meters) on each side. This is about 2/3 acre (1/4 hectare). Since the temple, as sacred space, was considered the center of order in the cosmos, symmetry and proportions were important.” (NIV Cultural Backgrounds Study Bible)

48 Then he brought me to the portico of the temple and measured the jambs of the portico; they were 8¾ feet thick on each side. The width of the gate was 24½ feet, and the side walls of the gate were 5¼ feet wide on each side. 49 The portico was 35 feet across and 21 feet deep, and 10 steps led up to it. There were pillars by the jambs, one on each side. (Ezekiel 40)

“The pillars presumably resembled Jachin and Boaz, the pillars that stood outside Solomon’s temple (1 Kin. 7:15–22).” (ESV Reformation Study Bible)

Expositor’s Bible Commentary explanation of Ezekiel’s temple and its worship

Is Ezekiel 40-48 Historical or Future? These chapters have been interpreted as referring to the temple of Solomon, Zerubbabel, or Herod, or to a future temple in the Millennium or in the eternal state. Some 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 chs. 40-42. The worship procedure set forth in chs. 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 Ge 2:8-14 and Rev 22:1-2 (cf. Isa 35:6-7; Joel 3:18; Zec 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 chs. 45, 47-48. Therefore, one should not look to historical (past or present) fulfillments of these chapters but to the future.

The figurative or “spiritualizing” approach does not seem to solve any of the problems of these chapters; rather, it tends to create new ones. When one abandons a literal interpretation, different aspects of a passage mean whatever the interpreter desires. Even apocalyptic visions such as those found in these chapters require a normal grammatical-historical hermeneutic. To interpret them in any other manner contradicts the interpretative guide in the vision who warns Ezekiel that he must 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). Therefore a figurative approach does not suit the issues of Eze 40-48.

The general time frame of these chapters can perhaps be best understood 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 night 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, for Ezekiel to 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 Exile or during Herod’s temple, or to some undefined 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—a format Ezekiel also used in chs. 33-39. The correct future procedure would bring shame and conviction on Ezekiel’s contemporaries (43:6-12; 44:5-16; 45:9-12). This again points to a future fulfillment of these chapters.

God’s glory is a most important feature of Ezekiel’s prophecy. Its return to the new temple in 43:1-12 is the climax of the book. The context implies that this can only occur after Israel has been restored to the Promised Land and cleansed. The stress is on holiness. Holiness had not characterized Israel as a people heretofore; and Israel would not be a holy people in accord with God’s standard until after they had been restored to the Promised Land and cleansed in the Messianic Age (ch. 36). 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 argues strongly for a future fulfillment of chs. 40-48.

Finally, the entire context and argument of the Scriptures concerning God’s outworking of his redemptive plan in history 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 Ge 2:8-14 in the Garden of Eden, the perfect environment of God’s holiness. With sin, this garden and its river were removed. But when God concludes his redemptive program and brings full salvation to humankind with eternal life through Jesus Christ, his Son, it is appropriate that the river of eternal life will again flow to demonstrate full healing on the earth. This conclusion to the full circle of God’s redemptive program is also shown in Rev 22:1-6 (cf. Isa 35:5-6; Joel 3:18; Zec 14:8).

Therefore, the context and argument of the book of Ezekiel as well as the development of God’s redemptive program all argue strongly for a future fulfillment of the events of Eze 40-48 in the end times.

Does Ezekiel 40-48 Relate to the Millennium or to the Eternal State? It is first necessary to understand the prophetic perspective of the OT prophets. Their predictive revelations concerned two main issues: the time of the judgment and discipline that was to come on Israel because of her perennial sin and breaking of the Mosaic covenant; and the ultimate period of blessing, following Israel’s judgment, when Israel would be restored to the Promised Land, cleansed of her sin, and brought into the messianic kingdom. At that time all of Israel’s covenants would be fulfilled, and she would live in perfect security under the divine rule of the Messiah.

The OT prophets tended not to make distinctions within the period of discipline and judgment. Rather they portrayed near and far aspects of this time in the same passage. The discipline would begin with the Babylonian captivity and would continue till the end time. Some distinctions were observed, but chronological relations were seldom delineated.

Similarly, the prophets did not make distinctions between the Millennium and the eternal state when describing the period of messianic blessing. Further distinctions are primarily the result of progressive revelation disclosed in the NT, especially in the book of Revelation, though some distinctions are implied in the OT prophets (e.g., Da 9-12). Ezekiel, like his contemporaries, intermixed these various elements in his prophecies of judgment and the future kingdom. Undoubtedly this contributes to the difficulty in distinguishing the Millennium and the eternal state in these chapters.

In light of the whole Scripture, it appears that the Millennium is like a preview or “firstfruits” of the eternal state. Therefore, because the two are alike, they share distinct similarities. Yet because they are both different revealed time periods, they likewise reflect some dissimilarities. Since the OT prophets, like Ezekiel, frequently failed to see distinctions, one should be careful about stating that Eze 40-48 is describing only the Millennium or only the eternal state. One must look to the NT for any further clues for delineation, whenever such are given.

John uses many OT prophetic concepts and images in Revelation, as observed above in his allusion to the “bird supper” of Eze 38-39. Revelation 21-22 speaks of the eternal state, and there are definite allusions to Eze 40-48 in this portion of Revelation, with striking similarities. Both writers receive apocalyptic visions on a high mountain with an intercepting messenger present, holding a measuring rod to measure various structures (Eze 40:2-5; Rev 21:2, 10, 15). Both visions portray waters flowing forth toward the east, with trees alongside and leaves for healing (Eze 47:1-7, 12; Rev 22:1-2). The names of Israel’s twelve tribes are written on the city’s twelve gates in both visions (Eze 48:31-33; Rev 21:12), and three gates each are found on the east, south, north, and west sides of the city respectively (Eze 48:30-34; Rev 21:13).

In addition, however, there are equally clear dissimilarities between the two passages. The city’s dimensions are different (Eze 48:30-35; Rev 21:15-17). The waters that flow toward the east have different sources: the temple in Ezekiel (43:7; 47:1-5) and God’s throne in Revelation (22:1, 3). It might appear that these sources are really similar since Ezekiel maintains that God’s throne is the temple; but John, in his vision, declares that God’s throne is in Jerusalem. The temple and the city of Jerusalem are distinctly different entities in Ezekiel (45:2-4; 48:10, 15-17), and in the Revelation vision there is no temple (21:22; 22:3). Since a major aspect of Eze 40-48 is the temple and its regulations, perhaps this would argue for Ezekiel’s discussion to reflect the Millennium more than the eternal state. The tribal allotments of Ezekiel include the sea as the western boundary (47:15-20), whereas in Revelation John declares that the sea no longer exists (Rev 21:1). That is, Ezekiel’s tribal boundaries could not exist in the eternal state if the sea no longer existed. These dissimilarities suggest that Ezekiel’s vision is more concerned with millennial concepts than the eternal state, whereas the Revelation vision is focused on the eternal state.

The river flowing east from the temple likewise appears to be millennial since the source is different from Revelation. But here the similar nature of the two passages is perhaps best observed. Ezekiel may very well be giving a glimpse of the eternal state with this similar facet. Perhaps what is seen in the Millennium will also be seen in the eternal state, though with slight modification. Since the Lord will take the place of the temple in the eternal state, the river could flow out of the millennial temple as the throne of God in Eze 47 and out of the throne of God, distinct from a temple, in Rev 22.

It seems, therefore, that Ezekiel 40-48 is primarily describing the millennial temple, its regulations for worship, and the tribal allotments. The Millennium is only a beginning, sort of a microcosm, of the eternal state and a transition into it. Consequently, to observe reflections of Eze 40-48 in the picture of the eternal state revealed in Rev 21-22 should be expected and should not surprise the reader.

Is Not the Existence of a Temple, Priests, and a Sacrificial System a Retrogression to OT Modes of Worship? A grammatical-historical hermeneutic will see a real temple, real sacrifices, and real priests functioning in the millennial context. When these are closely examined, it becomes evident that they are Mosaic in nature, though omissions and modifications are present. But the NT states that Jesus Christ died once and for all on the cross for all sin. There is no need for a further sacrifice for sin. Likewise, the Lord’s Table is designed to bring remembrance of the Lord’s death to the worshipers. Why go back to OT modes of worship set forth under the old covenant when the new covenant has been instituted?

An examination of Ezekiel’s purpose, especially in this section, combined with a comparison of the Levitical worship concepts with that of Ezekiel and of the NT will help us solve some of these dilemmas. Ezekiel was a priest; thus he frequently looked on issues in his prophecy from a priestly perspective. He would be expected to view the new worship principles from his vantage point with a temple, sacrifices, and priests involved. Likewise, God normally reveals himself in terms of the culture and perspective of those receiving his revelation. Such could be expected here.

The recipients of this vision are described as “the house of Israel.” This terminology is used by Ezekiel to describe Israel at any time in her existence—past, present, or future. Apocalyptic literature of the OT was to be a source of hope and encouragement in a time of discouragement. Revelation that a temple would be rebuilt in the messianic kingdom to which God’s glory would return and in which the nation would worship the Lord as he had commanded would surely be an encouragement. Should not the description of worship in the messianic kingdom be in terms both understandable to Israel as well as in keeping with the covenant worship of her God?

In Eze 37:15-28 all the covenants given to Israel would be fulfilled at the time of her restoration to the Promised Land and the institution of the messianic kingdom. This includes the Abrahamic, Davidic, new, peace, and Mosaic covenants. The covenant formula of the Mosaic covenant—”they will be my people, and I will be their God”—will be operative as Israel walks in the stipulations of the Mosaic covenant, cleansed under the new covenant and experiencing the eternal reign of her king, the Messiah, under the Davidic covenant (37:23-26; cf. Ex 19:5-6; Lev 26:12; Dt 26:18-19; Jer 30:18-22; 31:33; 32:36-40). Because Israel was in a relationship with God through the Abrahamic and Mosaic covenants, she had always been expected to worship the Lord in holiness. Her entire worship procedure was designed to point her to God’s holiness and to her need to be holy before him (cf. Leviticus). The basic emphasis throughout Eze 40-48 is on God’s holiness. The holiness of the Lord’s temple and the worship of him are contrasted with the profaning of his name and his temple in Israel’s past worship. Israel would have a final opportunity to worship God correctly—in the purity of holiness. Such worship would demonstrate that Israel had truly been redeemed and cleansed.

Ezekiel 40-48 presents only the Hebrew perspective of millennial worship. This does not preclude other worship forms from also existing and being carried out (cf. Lk 22:18). The manifestations and functions of all God’s covenants do not contradict but rather complement one another. Israel will finally be a people of God, living and worshiping in the holiness revealed in the Mosaic stipulations. The omissions and modifications from the Mosaic system observed in Eze 40-48 are undoubtedly present to enable the various aspects of the covenants to harmonize.

But is not the presence of a temple anachronistic? In answer, the existence of a temple as a place of worship is the normal concept from an OT perspective. Likewise, without a temple complex sacrifices cannot be offered properly. Therefore, the temple will be necessary for worship (Eze 43-46).

Ezekiel sets forth two major purposes for the millennial temple. First, the temple will provide a throne for God among his people (43:6-7), the residency of his glory (43:1-12) from which he will rule over his people. Second, the temple complex will reflect God’s holiness by its walls of separation, various courts, and temple divisions (40:5; 42:14-20). The design of the structure will cause the people of that day to be ashamed of their iniquities. Therefore, a temple structure should not prevent or hinder other worship forms that may exist in the Millennium (e.g., the Lord’s Table), unless one divides the periods of God’s working so that only certain architectural forms can be used for the worship of God at a given time. There have been a variety of structures in which Christians have worshiped in the church age. There seems to be no scriptural concept that forbids a Christian from worshiping in a temple built to almighty God. A temple, in and of itself, does not appear to be anachronistic.

A second major difficulty is the relationship between Ezekiel’s sacrificial system and the NT teaching of Christ’s death as a finished and complete work for sin. To understand the issues, we must describe Ezekiel’s millennial sacrificial system. In doing so, we will compare it to the Mosaic system. Almost all aspects of the Ezekiel system are identical with Mosaic procedure. It is primarily the omissions, with some modifications in keeping with the purpose of Ezekiel’s worship, that compose the differences.

Although the general phrase “all the appointed feasts of the house of Israel” is used in 45:17, only three festivals are explicitly mentioned in these chapters: Passover and the Feast of Unleavened Bread, the Feast of Tabernacles, and, by implication, the Feast of Firstfruits. Passover (45:21-24) began on the fourteenth day of the first month (Nisan), and the people were to eat unleavened bread for seven days (cf. Ex 12:1-30; Nu 28:16-35). The “leader” offered a sin offering each day along with a grain offering for himself and for the people of the land (cf. Nu 28:22-24). Daily the leader also offered a burnt offering with its grain offering (cf. Nu 28:19-21, 23-24). These items parallel those in the Levitical system. Likewise, Ezekiel declares that the same offerings as those made for Passover will be made for the Feast of Tabernacles for a similar length of time (Eze 45:25). Numbers 29:12-38 only differs by adding a daily drink offering. This festival began on the fifteenth day of the seventh month and lasted for seven days, as prescribed in the Mosaic system. In addition, Eze 44:30 states that “the best of all of the firstfruits . . . will belong to the priests.” This does not necessarily imply a Feast of Firstfruits but is the only mention of the idea of firstfruits in the Ezekiel system.

The offerings and sacrifices to be used in worship and consecration of the temple make up most of the Ezekiel system. In addition to the offerings of the various festivals, the Israelites will be required to offer daily to God burnt offerings with their accompanying grain offering in the morning (cf. Ex 29:38-42; Lev 6:12; Nu 28:3-7). The Mosaic procedure required this offering daily, both in the morning and in the evening, along with a drink offering. Offerings on the Sabbaths, new moons, and all appointed festivals will include the burnt offering, grain offering, and drink offering in Ezekiel’s worship (45:17; cf. Lev 23:37; Nu 28:9-15). Only on the observance of new moons did the Mosaic list add the sin offering. Ezekiel also declares that the priests are to sacrifice for the leader a burnt offering and a fellowship offering on both the Sabbath and the new moon (46:2-7; Nu 29:39). The leader may also offer a freewill burnt offering and fellowship offerings on the Sabbath (46:12).

Ezekiel’s temple is purified (“atoned for”) on the first and seventh days of the first month (of each year?) with a sin offering (45:18-20). Similar procedures are outlined in the Mosaic system but with the addition of burnt offerings and fellowship offerings (cf Nu 7:87-89; 2Ch 7:1-10; 29:20-24). When the altar of burnt sacrifice is built, it will be cleansed, consecrated, and dedicated for seven days with both burnt offerings and sin offerings (43:18-25; cf. Ex 29:36-37; Lev 7:14). After the seven days, the altar may be used for regular offerings (43:27). This passage is silent concerning whether the altar’s cleansing and consecration are to be repeated. Finally, Israel will make a special contribution of grains, oil, and animals for the leader to use in the regular atonement for the house of Israel (45:15-17; cf. Lev 9:17-21). The atonement offerings are the sin offering, grain offering, burnt offering, and fellowship offering. No time is specified as to how often or when such atonement is to be made.

The priesthood in Ezekiel is composed of the Levites as helpers in the maintenance, administration, and function of temple worship; but those of the Zadok line will be the only ones permitted to minister before the Lord with the most holy things (44:5-16). The other Levites are denied this privilege due to their past unfaithfulness in carrying out the duties of the sanctuary. There is no high priest. The only stated priestly functions are the slaughter, washing, cooking, and eating of various sacrifices (40:38-42; 42:13; 44:29; 46:20; cf. Lev 7:7; Nu 18:8-10).

Therefore, most stated aspects of the worship procedure in Ezekiel are like those of the Mosaic system. The major omissions include the absence of a Day of Atonement, an ark of the covenant, the Feast of Weeks (or Pentecost), a high priest, and a full, ministering Levitical priesthood. The absence of the Day of Atonement and the ark of the covenant where the atoning blood was sprinkled suggest that the work of propitiation has already been accomplished. One would think these items would have been included in the millennial system of Ezekiel, since they were extremely important factors in the Mosaic system. Being an argument from silence, however, it is difficult to be certain or to make any significant argument. The lack of a high priest may point to the high priesthood of Jesus Christ, who will be ruling in the Millennium (Heb 4:14-5:10; 7:11-8:13).

In other words, the millennial worship system is distinctly different from the Mosaic system only in that certain Mosaic elements are omitted or modified, most likely because of Christ’s finished work on the cross. Millennial sacrifices are also discussed elsewhere by the OT prophets (Isa 56:6-7; 60:7, 13; 66:20-23; Jer 33:15-22; Zec 14:16-21).

The question whether these sacrifices are efficacious is crucial. The Mosaic covenant was given to a people who had already entered into a relationship with the Lord in the Abrahamic covenant. The Mosaic covenant was not given to bring one into a relationship with God but to demonstrate how one in that relationship was to live holy before him. True worship grows out of a personal relationship with God.

The Mosaic worship system, therefore, was to be used by those in a relationship with God. Never did the sacrifices and offerings deliver one from sin. They were never efficacious for the Israelite or anyone else. Rather, the sacrifices were picture lessons and types of the Messiah’s work, whereby he would atone for all sin in a propitious manner through the sacrifice of his own blood once and for all. The sin and guilt offerings were reminders of one’s personal inherent sin and the need for cleansing from that sinfulness by the shedding of innocent blood. These offerings were observed in much the sense in which a believer today confesses sin (1Jn 1:9) in light of the finished work of Christ for sin. The believer’s confession itself is not efficacious; it is only Christ’s finished work that provides forgiveness of sin. Confession, however, reminds a believer that he or she sinned and that the sin has been forgiven by Christ’s blood. The sin and guilt offerings, therefore, reminded the Israelites that they were sinful and that they needed the Messiah’s innocent blood, typified in the animal, to cleanse them of their sin and to bring forgiveness from God.

The burnt offering pictured the offerers’ commitment to the Lord. It was voluntary, even as commitment is today. The burnt offerings required daily and at other festivals were constant reminders that the Israelites needed to be totally committed to their Lord. The fellowship offerings reflected the offerers’ thanksgiving to God and the peace that existed between them and God. Certainly believers today are to express their thankfulness to God for the various blessings bestowed on them because of their relationship with the Lord.

The concept of atonement creates a major problem for many with the sacrificial system in Ezekiel. The Hebrew verb means “to atone by offering a substitute”, which is always used in connection with the removal of sin or defilement. When a sacrifice for atonement was brought in the Mosaic system, it was brought because God required it, not because of the initiative of the offerer (Lev 10). God alone gave forgiveness and cleansing, not the sacrifice. Ultimately, the basis for forgiveness and cleansing was the work of the Messiah’s innocent blood as the ransom for the penalty of death. The sacrificial animal could not offer an efficacious ransom; rather, the atonement sacrifice was only a picture lesson of Christ’s finished work.

All mentions of “atonement” in Eze 40-48 relate to the concept of purification or consecration of the temple or altar with the exception of two references. The atonement of the people is mentioned in only 45:15-17. There the concept is the same as that in the Mosaic system: a picture lesson of the ultimate atoning work of Christ when he would pay the ransom price of his blood to atone for sin and provide forgiveness of sin once and for all.

The Mosaic Day of Atonement for sin (cf. Lev 16:21-22, 30, 31) occurred annually in OT times, but it will not be observed in the Millennium. But sin will still occur in the Millennium among the house of Israel. Therefore the atonement offerings for the leader and the people will be a marvelous reminder of the work that the Messiah accomplished on the cross to enable their sin to be forgiven. It will also remind them that they are sinful people who need that redemption provided through the innocent blood of Christ. The sacrifices in Ezekiel are memorials of Christ’s work even as the Mosaic sacrifices were picture lessons and types of the work he would do. Neither is efficacious.

The writer of Hebrews in chs. 7-10 discusses the relationship between the Mosaic sacrifices and the work of Christ. It is instructive to examine these chapters, for they confirm the argument stated above. The law required that nearly everything be cleansed with blood, and without the shedding of blood there was no forgiveness (Heb 9:21-22). This is observed in both the Mosaic and the Ezekiel systems of atonement. But the elements of the tabernacle (temple) and its furnishings were only copies of heavenly things (9:23); and though they needed to be purified with sacrifices, the real need of purification would be made by Christ’s sacrifice, of which these things were only copies (9:24-28). These aspects of the Mosaic covenant were only a “shadow” (i.e., a picture) of the things that were coming; they were not the reality itself (10:1). Because the Mosaic covenant dealt here in shadows, the Mosaic system could never make its worshipers perfect through the repeated sacrifices that never could take away sin (10:2-4, 11). The sacrifices cleansed only outwardly as a picture (9:11-14); Jesus inwardly cleanses our consciences from the sinful acts that lead to death (10:8-14). If the Mosaic sacrifices could have cleansed its worshipers and made them perfect, those sacrifices would have stopped once and for all, but they could not (10:2). Therefore they were continued as regular reminders of sin, because it was impossible for the blood of animals to take away sin. Jesus offered himself once for the sins of humankind. The reality of the pictures had come, even as promised in the new covenant (7:27).

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. 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 OT system were only pictures themselves, they 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 humankind 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. That is their purpose. On the basis of the OT role of the sacrifices and the argument of the writer of Hebrews, it does not appear that the pictorial sacrifices of the Mosaic system or the memorial sacrifices of the millennial worship conflict with the completed work of Jesus’ sacrifice for all sins once and for all on the cross.

In addition, the very observance of the Lord’s Table is an argument in favor of this memorial view. The observance of the Lord’s Table is not a substitute for Christ’s death and does not in that sense conflict with the finished work of Christ. As a memorial, the Lord’s Table will apparently be celebrated with Christ present in the messianic kingdom (Millennium) when Christ returns (Mt 26:29; Mk 14:25; Lk 22:18). If the Lord’s Table is a memorial and the sacrifices of the Ezekiel system are memorials, the two should not in any way conflict with each other but should be able to coexist. One, of course, may ask why both need to be observed if they perform the same role. Perhaps the Lord’s Table is the primary memorial to those believers of the church age while the sacrifices in Ezekiel will be the primary commemoration of the Jews in the Millennium, though nothing certainly prohibits any of the singular people of God—Jews or Gentiles—from participating in the worship of either memorial.

In summary, the sacrificial system in Ezekiel’s worship will be used as picture lessons to demonstrate the need for holiness in the consecration and purifying of the temple and the altar. They will be visual reminders of human sinfulness and one’s need for redemption, as well as pictorial memorials of the finished and completed sacrifice of the Messiah who provided atonement for humankind once and for all. Thanksgiving to God will be visually expressed in the fellowship offerings. In addition, the sacrifices will provide food for the millennial priests (44:29-31), even as they did for the Mosaic priests. Priests will be necessary in the millennial worship system to conduct the sacrifices for the leader and the people. Priests will also carry out all the necessary ministries of the temple. Their main role, however, will be to demonstrate to everyone in the Millennium the distinction between the holy and the profane (Eze 44).

A Summary of the Argument of Ezekiel 40-48. Thirteen years have passed since Ezekiel had encouraged the exiles with the six messages of restoration hope (33:21-39:29). Then, through an apocalyptic vision, Ezekiel gives a final encouragement by describing the nature of the messianic kingdom. This vision is the culmination of the book, revealing the climax of God’s working with Israel throughout history. God establishes Israel as a holy nation to worship him and demonstrate his person. When God originally created Israel, three elements were essential for her existence: a people, a government, and a homeland. When God re-establishes Israel as a nation in the messianic kingdom, these same three elements must exist. God will regather the people through the great restoration described in chs. 34-37. He will then give Israel her new government (guidelines for living) and establish her in the Promised Land forever (chs. 40-48).

The reestablishment of Israel’s government is described in chs. 40-46. The center of her new life will be the Lord himself, who will return in glory to rule in her midst (43:1-9). The need for a residence for God’s glory will be fulfilled in the construction of the millennial temple described in detail in chs. 40-42. Here God will reign with the temple as his throne (43:7), just as he had done previously in the tabernacle and then the temple. The regulations in 43:13-46:24 describe how the priests, leaders, and the people are to live holy lives. Requirements and functions are outlined; and Israel is charged to perform these regulations in an unerring manner, thereby demonstrating God’s holiness (43:10-11; 44:5-8).

The description of Israel’s restoration to the Promised Land is given in ch. 36. Then in chs. 47-48 the Lord demonstrates how he will continually heal, bless, and refresh the land in its perfect state through the river of life (47:1-12; cf. Ge 2:8-10; Rev 22:1-3). Tribal borders will be established, and land will be set aside for the priests, leaders, city, and the sanctuary. With Israel reestablished in the land of blessing, the Lord will reaffirm his eternal presence with them in a new name for the city (Jerusalem): “THE LORD IS THERE” (48:35). The Lord will be there forever!