The MacArthur Study Bible, NKJV, page 399
40:1 the twenty-fifth year. 573 B.C., in the first month of the ecclesiastical year, Nisan. The tenth day was the start of preparations for Passover.
40:2 In the visions of God He took me. Ezekiel 40–48 narrates another vision, as did 1:1—3:27; 8–11; and 37:1–14. The characterization of the prophecy as a vision in no way detracts from its literal reality any more than Ezekiel’s visions of Jerusalem’s sins, idolatry, and destruction did. into the land of Israel. The vision pertains to Israel, as did chaps. 1–24, 33, 34–39. a very high mountain. The mountain is not named; however, it is most likely Mt. Zion (cf. 17:22; 20:40; Is. 2:2; Micah 4:1), lifted up from its surroundings by a great earthquake (Zech. 14:4, 5, 10). like the structure…a city. God will be explaining details relating to Israel’s spiritual future (vv. 2, 4), so this must be the temple in particular and Jerusalem in general. This new and glorious temple will stand in contrast to the desecration and destruction of Solomon’s temple (chaps. 8–11).
40:3 a man. An angel conducted a tour of all the details shown to the prophet, appearing in the form of a man (e. g., Gen. 18; Ezek. 9), appearing like bright, gleaming bronze. He could be understood as the Angel of the Lord since he is called “LORD” (44:2, 5; see note on Ex. 3:2). His “line of flax” was for larger measurements, the “rod” for shorter ones (cf. Rev. 11:1; 21:5). In each case God measured what belongs to Him.
40:4 Declare…everything you see. Ezekiel 1–24 refers to Israel’s historical removal from her land; chaps. 25–32 to historical judgments against other nations; chap. 33 to a historical call to repentance and the fall of Jerusalem. So in chaps. 34–39, Israel’s literal, future return to the same Land as a reversal of the historical dispersion is the most natural way to interpret the chapters. Ezekiel 38, 39 describe a future, historical invasion of Israel and its aftermath during the time just before Messiah’s return. Therefore, chaps. 40–48 would then be thought to continue the historical, prophetic pattern, describing the millennial conditions after Messiah comes and destroys the ungodly (Rev. 19:11ff.), under which Israel will live and worship. Believing Gentiles will also be in the kingdom as sheep of the Great Shepherd (cf. Matt. 25:31–46), while all unbelievers are destroyed. Ezekiel is to write down all the details.
40:5 a wall all around. This outer wall is later described as a separation of the holy areas (42:20). the temple. See 1 Kin. 6, 7 to compare with details of Solomon’s temple. This could not be the heavenly temple since Ezekiel was taken to Israel to see it (v. 2). It could not be Zerubbabel’s temple since the glory of God was not present then. It could not be the eternal temple since the Lord and the Lamb are its temple (cf. Rev. 21:22). Therefore, it must be the earthly millennial temple built with all of the exquisite details that are yet to be outlined. measuring rod six cubits long…a handbreadth. The rod extended 6 royal (long) cubits of 21 in. for a total of 10.5 ft., each cubit being made up of a standard width of 18 in. and a handbreadth of 3 in.
40:6, 7 the gateway…east. The buildings of the E gate are first because this will be in the direct line of approach to the temple. Each opening was 10.5 ft. across. Chambers (rooms) in the wall are 10.5 x 10.5 ft. Precise measurements describe a literal temple, not a symbolic one.
40:8–16 The chambers described here are accommodations for the ministering priests and temple officers who care for the temple.
40:16 beveled window frames. Since they had no glass, these are lattices (cf. 41:16–26). on each gatepost…palm trees. These depict God’s desire for fruit in Israel. Palms are symbols of beauty, salvation, and triumph (cf. Zech. 14:16ff.; Rev. 7:9). Palms are on the inner court’s gateposts as well (v. 31).
40:17 the outer court. This court is farthest out from the temple proper and enclosed by the outer walls.
40:17–37 Here is a further blueprint for the temple area, with more precise measurements. The numbers 5, 25, 50 and 100 are frequently used. The sanctuary formed a square of some 500 cubits.
40:38–47 This section describes “chambers” for the priests, and raises the question of sacrifices in the millennial kingdom. They will exist as vv. 39–43 indicate, but will be no more efficacious then than they were in OT times. No sacrifice before or after Christ saves. They only point to Him as the one true Lamb who takes away sin. The Lord’s Supper is a memorial that looks back to Calvary and in no way diminishes the cross. Israel rejected their Messiah, but when they have received Him and are in His kingdom, they will have a memorial of sacrifices that point to Him. They will have missed the memorial of the Lord’s Supper, but will then have their own memorial sacrifices for 1,000 years.
40:39 burnt…sin…trespass offering. For OT background see 1) Lev. 1:1–17; 6:8–13; 2) Lev. 4:1–35; 6:24–30; and 3) Lev. 5:1—6:7; 7:1–10 respectively. Cf. Ezek. 43:18–27; 45:13–25; 46:1–15, 19–24.
40:41 tables on which they slaughtered. Four tables are on either side of the inner court’s N gate, used for commemorating the death of Christ by slaying burnt, sin, and trespass offerings.
40:44 singers. Provision is made for the praises of the redeemed in music.
40:46 sons of Zadok. Proper names tie the vision to historical reality, calling for literal interpretation. This Levitical family descended from Levi, Aaron, Eleazar and Phinehas (1 Chr. 6:3–8). In accord with God’s covenant with Phinehas (Num. 25:10–13), and because of Eli’s unfaithfulness (cf. 1 Sam. 1, 2) and Zadok’s faithfulness to David and Solomon (1 Kin. 1:32–40), Zadok’s sons serve as priests in the millennial temple. Other references to sons of Zadok are in 43:19; 44:15 and 48:11.
40:47 measured the court. The court around the temple was a square, around the square temple (41:1). The altar. This is the bronze altar where offerings occur. Cf. 43:13–27.
40:48, 49 vestibule. This refers to the temple porch and is similar to that of Solomon’s temple.
Ezekiel 41
41:1 into the sanctuary. Precise descriptions continue for the temple proper, its sanctuary or holy place (here called “tabernacle”), and side chambers for priests’ quarters (vv. 5–11). This chap. can be studied in the light of 1 Kin. 6, 7 to note differences from Solomon’s temple.
41:4 the Most Holy Place. The Holy of Holies, which the High-Priest entered annually on the Day of Atonement (cf. Lev. 16). These dimensions are identical to Solomon’s (1 Kin. 6:20), and twice those of the tabernacle in the wilderness.
41:5–11 This section describes the “wall” and “side chambers.”
41:12 building…at its western end. Beyond the western end of the temple proper was a distinct building with space that serves the temple, possibly housing supplies.
41:13 measured the temple. Cf. 40:47. It was about 175 ft. square.
41:15 galleries. These were terraced buildings with decorations (vv. 18–20).
41:18 cherubim and palm trees. Figures of angels (cf. chaps. 1, 10) with palms between them (possibly to depict life and fruitfulness of God’s servants) were on the walls of the temple proper and on the doors (v. 25). Each cherub (unlike that of chaps. 1, 10 which had 4 faces) had the face of a man and of a lion, possibly to represent the humanity and kingship of Messiah.
41:22 This was the altar of incense (cf. Ex. 30:1–3; 1 Kin. 7:48).
Ezekiel 42
42:3 gallery against gallery. Priestly rooms are described (vv. 3–12), situated along the S, N, and W walls of the sanctuary and Most Holy Place, in 3 stories. Priests eat the holy offerings (cf. Lev. 2:3, 10; 6:9–11; 10:12): and dress there (vv. 13, 14).
42:15–20 out through the gateway. The angel measured the height and thickness of the outside wall (40:5); then the outer court (40:6–27); next the inner court with the chambers (40:28—42:14); finally, the extent of all the temple buildings outside. Measurements of the outer wall, 500 rods each way, were approximately one mi. on each of the 4 sides. Much too large for Mt. Moriah, this scheme will require changes in the topography of Jerusalem, as Zechariah predicted (14:9–11).
Ezekiel 43
43:2 the glory of the God of Israel. In earlier chaps. of this prophecy, emphasis was given to the departure of God’s glory from the temple (see chaps. 8–11). Thus the Lord abandoned His people to destruction and dispersion. Here, in the millennial temple, the glory of God returns to dwell. His glory will be manifest in fullness in the future kingdom, after the Lord’s Second Advent, which is also to be glorious (Matt. 16:27; 25:31). Verses 1–12 describe God’s glorious entrance into the sanctuary. came from…the east. The glory had been in the tabernacle (Ex. 40:34, 35) and the temple (1 Kin. 8:10, 11), though not in Zerubbabel’s temple. Here, the Lord returns to be Israel’s King. The glory departed to the E from Israel (11:23) when God judged them, so the glory returns from the E when He has regathered them, and is restoring their worship.
43:3 like the…vision. This vision appearance of God to Ezekiel is glorious, just as the vision in chaps. 8–11, which pictures His coming, by angels, to judge Jerusalem (cf. 9:3–11; 10:4–7). like the vision…by the River Chebar. God’s appearance is also glorious as in the vision of 1:3–28. I fell on my face. Just as in the other visions of God’s glory (1:28; 9:8). Cf. Rev. 1:12–17.
43:5 the glory…filled the temple. The future kingdom glory of God will fill His temple (Zech. 2:5), as He filled the tabernacle (Ex. 40:34) and later Solomon’s temple (1 Kin. 8:11; Ps. 29:9).
43:7 the place of My throne. The King of Glory (Ps. 24:7–10) claims the millennial temple as His place to dwell. Cf. 1 Chr. 29:23; Zech. 6:13. There will be human, unresurrected people in the kingdom, who entered when Christ returned and destroyed all the wicked. They will worship at this actual temple.
43:8, 9 The future temple will be most holy, protected from 1) harlotry such as the Israelites had engaged in (2 Kin. 23:7) and 2) defiling tombs of kings that Israel had allowed in the sacred temple area (Ezek. 21:18).
43:10–12 Here is the key to the entire vision of chaps. 40–48. These glorious future plans show how much Israel forfeited by their sins. Every detail should produce repentance in Ezekiel’s hearers and readers.
43:13–27 the altar. The measurements of the altar of burnt offering are given in vv. 13–17, then the offerings are described (vv. 18–27). These offerings are not efficacious, nor were the OT sacrifices. They were all symbolic of death for sin. They do not take away sin (cf. Heb. 10:4). They were prospective; these will be retrospective.
43:19 a young bull for a sin offering. Exact offerings, in language just as definitive as the literal descriptions in Moses’ day, are also just as literal here. They are of a memorial nature; they are not efficacious any more than OT sacrifices were. As OT sacrifices pointed forward to Christ’s death, so these are tangible expressions, not competing with, but pointing back to the value of Christ’s completely effective sacrifice, once for all (Heb. 9:28; 10:10). God at that time endorsed OT offerings as tokens of forgiving and cleansing worshipers on the basis and credit of the great Lamb they pointed to, who alone could take away sins (John 1:29). The tangible expressions of worship, which the Israelites for so long failed to offer validly (cf. Is. 1:11–15), will at last be offered acceptably, then with full understanding about the Lamb of God to whom they point. The bread and the cup, which believers today find meaningful, do not compete with Christ’s cross but are tangible memorials of its glory. So will these sacrifices be. seed of Zadok. Cf. 40:46 and 44:10, and see notes there.
43:24 salt. Cf. Lev. 2:13. burnt offering. As the sin offering is a part of future millennial worship (v. 19), so there are other offerings also (cf. Lev. 1–7). The burnt offering, denoting full consecration to God is one; the peace offering expressing gratitude for peace with God in covenant bonds is another (v. 27).
43:25 without blemish. Commemorative of Christ’s unblemished perfection.
Ezekiel 44
44:1, 2 the outer gate…was shut. The Lord has returned from the direction in which He departed (10:18, 19). It is kept closed, in honor of the Lord’s glory having returned through it for the millennial worship and indicating that the Lord will not depart again as in chaps. 8–11 (cf. 43:1–5). This eastern gate of the temple should not be confused with the modern sealed eastern gate of the city (cf. 45:6–8).
44:3 the prince…may sit in it. The designation “prince” is used at least 14 times in chaps. 44–47. He is not the Lord Jesus Christ, but someone distinct from Him (cf. “eat bread before the LORD”); he has sins for which he offers sacrifice (45:22), and fathers sons (46:16–18). He cannot enter by the E gate which the Lord used, but he is allowed to come in and go out by the gate’s vestibule, and eat bread by the gateway. He cannot perform priestly duties (45:19) as Messiah will (cf. Ps. 110:4; Zech. 6:12, 13), and he must worship the Lord (46:2). Most likely “the prince” is one who is neither a priest nor the king, but rather one who administrates the kingdom, representing the King (the Lord Jesus Christ) on one hand, and also the princes (14:8, 9) who individually lead the 12 tribes. Possibly, he will be a descendant of David.
44:5–9 Mark well who may enter. Since the Lord’s glory fills the temple, it is sanctified (v. 4), and God is particular about what kind of people worship there. Sins of the past, as in chaps. 8–11, must not be repeated and if they are, will exclude their perpetrators from the temple. Only the circumcised in heart may enter (Deut. 30:6; Jer. 4:4; Rom. 2:25–29), whether of Israel or another nation (vv. 7, 9). Many other peoples than Jews will go into the kingdom in unresurrected bodies, because they have believed in Jesus Christ and were ready for His coming. They will escape His deadly judgment and populate and reproduce in the 1,000 year kingdom. Such circumcision pertains to a heart which is sincere about removing sin and being devoted to the Lord (cf. Jer. 29:13). In the Millennium, a Jew with an uncircumcised heart will be considered a foreigner (v. 9). “Uncircumcised in flesh” refers to sinners and “foreigner” identifies rejecters of the true God.
44:10 Levites…shall bear their iniquity. God makes distinctions. Levites in the line of those unfaithful in days before the judgment can minister in temple services but they cannot make offerings or enter the Most Holy Place (vv. 11–14). Only Zadok’s line can fulfill these ministries (vv. 15, 16). The reason for this is the value which God attaches to the faithfulness of Zadok in the past (1 Sam. 2:35; 2 Sam. 15:24ff.; 1 Kin. 1:32–40; 2:26–35). See note on 40:46.
44:16 My table. This is the altar of burnt offering (cf. 40:46; 41:22).
44:17–27 it shall be. Various standards govern priestly service, such as moderation (v. 20) and sobriety (v. 21). They will model holy behavior as they teach the people to live their lives set apart to God (vv. 23, 24). Minutia about dress (such as forbidding the uncleanness of sweat resulting from wearing wool), marriage (cf. Lev. 21:14), contact with dead bodies, etc. point more naturally to a literal fulfillment than to a generalized blurring of details in a symbolical interpretation.
44:28–31 I am their possession. As the priests had no possession in the Land when it was originally apportioned, so in the future God will be their portion.
Ezekiel 45
45:1–5 a district for the LORD. This sacred land, set apart at the heart (center) of Palestine, is separate from allotments designated for various tribes, seven to the N and five to the S (cf. chap. 48). Though the whole earth is the Lord’s (Ps. 24:1), this area is meaningful to Him in a special sense, as providing for special purposes which 45:2–8 goes on to define. This holy rectangle (8.5 mi. by 3.3 mi.) (vv. 1, 3) corresponds to 48:8–22, which describes this portion as between Judah to the N and Benjamin to the S extending from the Mediterranean E to the eastern border. It is the area for the priestly homes (v. 4) particularly, but is also for the benefit of all worshipers.
45:2 a…plot for the sanctuary. At the heart of the special allotment is the temple area (48:10), which serves all Israelite tribes, and also is the worship center for those of the whole world, who visit (Is. 4:2, 3; Zech. 14:16–19). It is one mi. square (cf. 42:15–20). As a center, not only for those in Palestine but for the world, the area is appropriately larger than past temples that served Israel.
45:5 to the Levites. Distinct from the land devoted to temple and priestly homes is another portion for Levites, who assist in temple service. This portion is also about 8.5 x 3.3 mi. and lies N of the temple/priest allotment. Cf. 48:13, 14 for more details.
45:6 property of the city. On the S of the central sanctuary plot is the city of Jerusalem with an area of about 8.5 x 1.65 mi. Cf. 48:15–20 for more details.
45:7 The prince shall have a section. See note on 44:3. This administrator of the kingdom under Christ will have his territory in two parts, one to the W and the other to the E of the temple/priest and city portions in vv. 1–6. Cf. 48:21, 22 for more details.
45:8 My princes shall no more oppress. God pledges a kingdom era free from civil leaders selfishly taking advantage of the people, i.e., seizing their land (cf. 22:27; Num. 36:7–9; 1 Kin. 21; Is. 5:8; Hos. 5:10; Mic. 2:1, 2). The princes most likely are the leaders of each tribe. No one will be deprived of his possession under Messiah’s rule.
45:9–12 The leaders of the land are urged to be thoroughly honest in their commercial dealings. This warning shows that there will be sin in the Millennium. The believing Jews who entered the 1,000 year reign of Christ on earth and inherited the promised kingdom will be fully human and capable of such sins. There also will be children who do not necessarily believe, as the final rebellion against King Messiah and His temple proves (cf. Rev. 20:7–9).
