General Comments on Ezekiel 40-47 These chapters deal with a revelation Ezekiel has concerning a Temple, wherein an angel gives him very detailed directions for the construction and subsequent use. The meaning and intent of these chapters is the subject of some debate with respect to historical versus eschatological interpretations. In general, Jews read this text historically and see it as fulfilled in the Second Temple, and Christians see it as eschatological and predictive of a new Temple at Jerusalem. This is not to say Jewish scholars don't recognize eschatological overtones and Christians reject the historical applications. The Historical Approach The typical Rabbinical approach to this text is to recognize that with exile in Babylon came separation from the Temple (the text refers to it as the "sanctuary") and the peril of losing Jewish national identity. They suggest Ezekiel's intent here is to make it clear national identity is not contingent upon Temple worship, and Temple worship may be restored at a later date. In the mean time, Judah may still remain Judah while it is in exile. The non-Jew must recall the considerable emphasis the Law places upon participating in the Regalim, the Three Feasts of Ingathering: Passover, Weeks, Tabernacles which all centered upon the Temple. Also, the Temple was the only acceptable location for sacrifice, so all legitimate sacrifices were brought to a complete halt. Being cut off from the Temple makes it impossible to observe these practices and therefore throws the observance of the Law into question. For a nation just gone into exile among heathens after a long slide into apostasy, the implications must have been horrifying to a prophet who wanted the people to avoid cultural assimilation by observing the Law. Thus, we presume Ezekiel would have been eager to emphasize that Jewishness is not contingent solely upon Temple worship. Without question Temple worship was important and required, and this is the very message of these chapters. In 43:10-12 we read: 10 [Now] you, O mortal, describe the Temple to the House of Israel, and let them measure its design. But let them be ashamed of their iniquities: 11 When they are ashamed of all they have done, make known to them the plan of the Temple and its layout, its exits and entrances its entire plan, and all the laws and instructions pertaining to its entire plan. Write it down before their eyes, that they may faithfully follow its entire plan and all its laws. 12 Such are the instructions for the Temple on top of the mountain: the entire area of its enclosure shall be most holy. Thus far the instructions for the Temple. (JPS) This is the real thesis of ch. 40-47. The people in exile have been told they'll be there for 70 years. Why are they even in exile? Why were they cut off from the Temple? Because of their iniquities, because they have defiled the Temple sanctuary (cf. 5:11, 8:6, 23:38-39, 24:21, 44:6-9). They are cut off from the Temple because of their apostasy. And the Lord tells them if they are truly repentant, they will aspire to build the Temple described and worship Him as dictated. What are the implications? Temple worship according to the Law has only been temporarily suspended because of apostasy, thus those points in the Law contingent upon the presence of a Temple are temporarily suspended. However, they are still to keep an eye towards its reestablishment and the observation of those points as it is the next generation which is commissioned to rebuild the sanctuary. As such, the absence of Temple worship is transformed into yearning for a return to Temple worship, their being cut off from the Temple is a symbol of their wickedness. The jeopardy of losing national identity from the lack of a Temple is hopefully changed into a national desire for return to Jerusalem and renewal of Temple worship. In large part history suggests this is what happened, as is documented in the books of Ezra and Nehemiah. The Eschatological Approach Aside from the apparent historical fulfilment in the construction of the Second Temple and the intent of the text to prevent national dissolution, there are Scriptures which draw on Ezekiel's vision to predict a Temple in an eschatological setting, cp. 37:24-28, Dan. 11:31, Zech. 4:14 (taken with Rev. 11:4), Zech. 6:9-13, Matt. 24 (JS-Matt. 1:12, 32), Rev. 11:1-4. And we also have passages dealing with literal descendants of Aaron administering in the Priesthood apparently by birthright, cf. Mal. 3:3 (D&C 13:1), D&C 68:16-18, D&C 107:76 (a seeming curiosity to the LDS mind set concerning the manner in which the Priesthood is supposed to be administered). In addition to these references, a close reading of the description of the Temple and the events surrounding it in Ezek. 40-47 indicates the Second Temple did not entirely fill the bill. All of this results in statements such as: "Judah must return, Jerusalem must be rebuilt, and the waters of the Dead Sea be healed. [Ezek. 47:8-12.] It will take some time to rebuild the walls of the city and the temple, &c.; and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earth-quakes in divers places, the seas heaving beyond their bounds. [D&C 29:14-20; 34:9; 45:31-42; 88:87-91]; then will appear one grand sign of the Son of Man in heaven. [D&C 88:93.] But what will the world do? They will say it is a planet, a comet, &c. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning cometh out of the east. [D&C 43:20-27.]" (Joseph Smith, HC 5:336-37.) And Ezekiel himself places a Temple in a post-Day of the Lord (i.e. Millennial) setting in 37:26-27. Conclusions The primary contextual reading on these chapters is the Lord telling ancient Judah to repent and build the Temple and worship there as dictated. This was seen to a degree in the construction of the Second Temple. They were cut off from the Temple and went into exile because they profaned it. They then repented and when coming out of exile built the Second Temple. But the ultimate fulfilment of this prescribed Temple appears to lie ahead in the future, one Temple to be constructed by the Jews and subsequently desecrated by the desolation of abomination, and one to be constructed (perhaps a repairing and expansion of the first) in a Millennial setting under the Messianic monarchy-theocracy. The point we really should take away from this matter is the importance of Temple worship, and not the historical versus predictive readings. The Lord makes it perfectly clear ancient Judah defiled His sanctuary, and as a result He abandoned it and cut them off from it by throwing them into exile. He commands them to repent and build a new one strictly obeying it's statutes according to His dictates. The Lord requires Temple worship of His people and will not tolerate their defiling His sanctuary. He would sooner see His people thrown into war and exile than permit His sanctuary to be defiled by them. The questions we must ask ourselves: Are we doing things today that profane the Temple and displease the Lord? Do we treat it lightly as though it were only some liturgical rite of passage? Do we perfunctorily send prospective missionaries through, even though they are not worthy, simply because they must do so in order to serve a full-time mission? Do we treat ward Temple night as a ward social activity? Do we attend for outward appearances? These chapters present two extremes: destruction and exile or Eden-like garden. The Lord is perfectly willing to grant either of them. The only question is what are we doing to invoke the blessing of Eden or provoke the curses of exile? If we are not enjoying an Eden-like Zion, then why not? Comments on Ezekiel 43 The first mention of the idealized Temple, or "sanctuary", in Ezekiel occurs in 37:24-28. Prior to this all references to the sanctuary are negative accusing Judah of defiling the contemporary Temple. Thus, we have a clear transition occurring between the contemporary and the future ideal. The contemporary sanctuary is one that has been rejected because of defilement, this future ideal Temple is one that will be sanctified by the Lord and never defiled. This is the Lord's command, but then the Lord commands a lot of things which people don't end up doing. With ch. 40-42 we have the rather didactic and exacting account of the ideal Temple's dimensions. Then in ch. 43 the text moves to the Lord's acceptance of the Temple (v. 1-12) and the construction of the altar and offerings (v. 13-27). The connection between these two subjects is obvious based upon the Law of Sacrifice: the altar represents atonement and the Lord accepting the Temple represents reconciliation. v1 A continuation of the vision from the preceding chapter. v2 is composed of a series of authority statements. The Lord comes from the east, the direction of the sunrise, the source of light. His voice is powerful and overwhelming like mighty waters. The earth is illuminated by His glory, a spiritual light surpassing that which the sun provides. v3 The present theophany is similar to those recounted in ch. 1- 3. "when I came to destroy the city", the JPS translation footnotes indicate six manuscripts of the Masorah and two ancient versions read "He" in place of "I". This simple statement also casts considerable light on the revelations of ch. 1-3. It indicates the thesis of those revelations was the Lord judging and destroying Jerusalem, cp. ch. 9. "I fell upon my face", Ezekiel reacts as in previous episodes (cp. 1:28, 3:23, 9:8, 11:13). The meaning is he is overwhelmed by the theophany and his strength is exhausted. In the case of 3:23-24 it is the spirit of the Lord that enters into him and gives him strength to stand upon his feet. The same thing is implied in 1:28 with 2:1 and 9:8 with 11:1 and here as well with v. 5. And this happens again in 44:4. In the case of 9:8 and 11:13 it would appear 9:8 starts out more as Ezekiel bowing himself before the Lord in an appeal to show humility and pathos. It then transitions into theophany in ch. 10 and he collapses again in exhaustion in 11:13. v4 The east gate is the entrance the Lord uses as He arrives from the east per v. 2. The pathway back to Eden through the angels with the flaming swords which turn every way is east, cf Gen. 3:24. The entrance to all LDS Temples faces east. v5 As in previous cases, after Ezekiel falls upon his face in the presence of the Lord it is the spirit that grants him sufficient strength to abide the presence of the Lord, cf. Isa. 40:28-31, cp. Moses 1:2. v6 While the angel from ch. 40-42 is still acting as guide, he hears the voice of the Lord from within the House. v7-8 The Lord states emphatically that the Temple is His House and it is not to be defiled by men. He goes on to say that this Temple which He has just accepted will not ever be defiled by Israel again by their harlotry. It also makes it perfectly clear that the reason Judah was consumed, or destroyed, was because they defiled His name. v8 Regarding the thresholds, posts, and walls, a JPS translation footnote states: The south wall of the First Temple enclosure was also the north wall of the royal enclosure; the two communicated by the Gate of the Guard (2 Kings 11.19). Thus Temple and palace could be regarded as a single dwelling ("tent") in the sense of Num. 19.14, and the death of a king in the palace would defile the Temple. Hence the zoning provisions of 45.2 ff. One would tend to read this verse literally, but consider the figurative implications. The Lord is telling them not to ever connect the Temple and king's palace again. It was the various wicked kings of Judah like Ahaz and Manasseh who defiled the Temple horribly, forced the priests to sacrifice to idols, and lead the people into apostasy. Thus, the Lord wants a complete physical separation between the Temple and palace, but the implicit message is He also wants a spiritual separation as well. Especially when the king goes bad. v9 As a lead-in to the main theme of v. 10-12, the Lord tells them to abandon their former ways and then He will dwell among them forever. His dwelling among them forever would be accomplished by establishing a Temple among them forever, cf. Exod. 33:7. v10-12 are the main thesis of these Temple chapters. Ezekiel is to describe this ideal Temple to Judah and they are to ashamed at their present separation from the Temple (v. 10). If they are ashamed then they should take note of the designs and statutes Ezekiel documents and then do them (v. 11). The law concerning the House of the Lord is that it is entirely Holy, the structure and the precincts around it (v. 12). v11 This can be taken as a standing command to repent and build the described Temple. No time limit was imposed for fulfilment. Judah is presently separated from the Temple, thus the command is the same. I would assume the laws and ordinances referred to here are those of v. 18-27, and naturally those described in the Law of Moses as well. v12 As they had previously defiled the Temple precinct by the practices described in v. 7-8, the Lord commands them to completely exclude the profane. v13-27 then move to a description of the Temple altar (v. 13-17) and the attendant sacrifices (v. 18-27). v18-27 describe the consecration of the altar in terms very similar to those found in Lev. 1-4, but most especially that of Lev. 4 which recounts the sacrifices for sin offerings and atonement. The implicit message is the consecration of the altar in the Temple is an admission of sin on their part in that they brought about exile and therefore is an attempt at reconciliation with the Lord (v. 26). So, the Temple is a symbol of reconcilliation, agreeing with Solomon's statements in 1 Kings 8. Comments on Ezekiel 44 This chapter continues the subject of the Temple from the previous chapter, but focuses mainly on the ordinances for the Levites. v1-3 The east gate is closed to all traffic (v. 1) after the Lord accepts the Temple as His (v. 2). However, the prince may enter in by another way and eat bread in the porch, or vestibule, of the gate (v. 3). The symbolism is the closing of the east gate memorializes the appearance of the Lord and His acceptance of the Temple. It also serves to indicate that no mortal is permitted, or even able, to enter the Temple in the manner the Lord did, not even the most noble among men, the princes of Judah. But, the princes of Judah may enter in by another way and sit in the vestibule of the east gate and eat bread before the Lord. So, avoiding the east gate becomes an act of deference, it is the Lord's gate and none else are worthy to enter in by it. But, the most noble among men may approach it. Verse 3 also serves to draw a connection between the leadership of Israel and the Temple. The preceding chapter seems to encourage separation of Church and State by forcing the palace outside of the confines of the Temple. But, here, the prince is told to enter into the Temple and approach the east gate and eat bread before the Lord there. Thus, the political leaders of the people are to worship the Lord in the Temple. The implicit message is the political leaders are not to corrupt to the Temple anymore, they are only to enter it to worship the Lord. Thus, the Church and State are divided bureaucratically and administratively, but are to be united spiritually. v3 "the prince, he shall sit in it to eat bread before the Lord", I would assume this is in connection with Num. 15:19 as v. 30 reminds all of the people to observe Num. 20-21. That the prince is permitted to eat in the vestibule of the east gate suggests he is one who should be especially close to the Lord given the Davidic ideal of a prophet-king, cf. 34:23-24, 37:24-25. v4-31 contrasts the unfaithful Levitical priests (v. 6-14) with the faithful ones (v. 15-31). v4-5 To set up the contrast between the ideally sanctified glorious Temple and the previous defiled one, the Lord again reveals His glory to Ezekiel (v. 4). He then reiterates the command to observe all of the ordinances associated with the Temple (v. 5). The text then goes on to detail how inglorious and rebellious the former Temple attendants were. V6-14 The Lord recounts in general the abominations committed in the Temple, which the Levites were to oversee. They violated the Law by permitting non-Israelites, apparently in connection with idol worship, cp. 2 Kings 16:15. They allowed unclean people to participate in sacred feasts (v. 7-9). As a result, those Levites who were unfaithful priests are barred from altar services as priests and are demoted to act as general labor in the Temple (v. 10-14). One would presume the offspring of these banned Levites were subsequently prohibited as well as the rites were lineage- based. Perhaps that is the situation with those described in Ezra 2:61-62. v15-27 In contrast to the above unfaithful priests, the faithful sons of Zadock may continue to minister as priest before the Lord's altar (v. 15-16). The Lord then gives regulations for their conduct in Temple service, all of which are drawn from the Law, as the footnotes in the LDS edition KJV indicate (v. 17-27). v17-27 reiterate the continuity of the Law despite an interruption in Temple worship while in exile in Babylon. In an eschatological setting we would assume the Jews would commit these practices as well as the sacrifices of the previous chapter as they still recognize the Law as binding. In a Millennial setting we would assume the ordinances associated with literal sacrifice would cease and be replaced by symbolic tokens of the same. v28-31 The Levites are also still to have no hereditary lands among Israel, the Temple is to be their portion as dictated by the Law (v. 28). And the Law's statements concerning the offerings going to the priest's support are to be observed as well (v. 29-30). Dietary restrictions are also still in force as well (v. 31). v31 is more aimed at the people than the priests. The people are not permitted to bring them anything but the best when it comes to the Temple offerings. Comments on Ezekiel 47 This chapter deals with the fulfilment of the promises of the Abrahamic covenant dealing with land, cf. Gen. 15:18, Gen. 17:8. Verses 1-12 present a miraculous water flow which turns all of the surrounding region into a garden and heals the waters of the Dead Sea. Verses 13-23 deal with parceling up the land for inheritance according to the Twelve Tribes of Israel. v1-6 Ezekiel, inside the Temple precinct, is brought by the angel to the eastern side by the east gated entrance. Ezekiel sees water flowing out from under the foundation of the Temple and notes it runs out under the east gate (v. 1). The angel escorts Ezekiel around through the north gate, since the east gate is closed per 44:1-2, and back up to the outside of east gate and he sees water gushing out from under the south wall (v. 2). The angel measures off 1000 cubits of distance (~ 1500 feet) a number of times and each time has Ezekiel walk across the ensuing river. Each time it gets deeper to the point where he can no longer cross without swimming (v. 3-6). Regarding this stream we have two options: a miraculous water source from a single fountainhead, or a general abundance of water of which that at the Temple mount is exemplary. The text only references a single fountainhead beneath the Temple (v. 1, 12), thus the water depth should be diminishing as it travels away from the source. That the water deepens as it gets further from the source implies a miraculous source, if we assume there is only a single fountainhead. If we do not assume there is only a single fountainhead under the Temple, then the water sources need not necessarily be miraculous. We would then assume the relative abundance of water at the Temple mount was indicative of the now well watered condition of the area. And the river has many tributaries feeding it, one of which is the Temple fount, then we would expect it to naturally grow deeper as it went along. I would tend to favor the latter over the former as there are passages referring to the well-watered condition of the Promised Land in a Millennial setting, cf. Isa. 51:3, Isa. 58:11. While the text only cites a single fountainhead, that does not necessarily preclude any others. Ezekiel was present at that site so it would be natural that would be the one he sees and recounts in specific. He never explicitly states there were no others, that the river had only a single source, or that the water was miraculously increased. For us to assume that is perhaps presumptuous. So, I would go with the more natural explanation which can be buttressed by external sources. Naturally, the spiritual figurative reading on the water would represent the waters of life issuing forth from the House of the Lord. v7-12 This new source of flowing water transforms the surrounding land from a relative desert to a veritable garden. Trees grow and bear fruit year round and their leaves are medicinal, fishermen fish along its banks, and it transforms the Dead Sea into a freshwater lake. And this river is so provident that it leaves the swamps brackish so as to supply the people with a source of salt. This description is similar to those in Isaiah and elsewhere of the Millennial Eden, cf. 36:35 for Israel's desolate land being made like Eden. See also Isa. 33:21, Isa. 41:18-19 for it being well watered like Eden, cp. Gen. 2:10-14, Hosea 14:5-7. For a spiritual parallel cf. Isa. 44:3-4, Joel 2:28. v12 "the leaf thereof for medicine", cp. Alma 46:40, D&C 42:43, D&C 80:10. After the Fall there were thorns and briars (cf. Gen. 3:18), but there were also plants that heal. In this Millennial setting the plants revert back to their idyllic state. v13-23 At that time, the tribes of Israel will divide up their inheritances equally with Joseph getting a double portion as He is considered firstborn (v. 13-14). And the Abrahamic covenant is fulfilled as the ancestral lands promised to him in Gen. 17:8 are divided up among Israel (v. 15-20). Furthermore, the Gentiles among Israel are granted inheritances as well (v. 21-23). With regard to the divisions of the inheritance, cp. Isa. 49:8, Isa. 60:21, and ct. Micah 2:5. v21-23 obviously imply that in an eschatological setting the Gentiles and the Israelites will no longer be divided with respect to the Abrahamic Covenant, cp. Isa. 56. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.