The Sanctuary of God’s Glory

Ezekiel’s final vision, chapters 40 to 48, constitutes one of the longest visions in scripture. It is perhaps the most significant and controversial portion of this enigmatic book. The temple depicted may be referred to in a number of ways: (i) Ezekiel’s temple (the author that revealed it), (ii) the millennial temple (the age that contains it), or (iii) Christ’s temple (the architect who will build it). This temple is not a man-made construct. It is built ‘by’ Christ and ‘for’ Christ – ‘Even he shall build the temple of the Lord; and he shall bear the glory’, Zech. 6. 13.

This vision’s importance cannot be understated:

First, it completes the narrative of the book. It is a fitting climax, a grand finale, and a needed conclusion; the central theme of the book (the glory of the Lord) would never be resolved without it. The glory which vacated the temple to the east in chapters 8 to 11 now returns from the same direction, Ezek. 43. 2, 4.

Second, it completes the story of restoration detailed from chapter 33 onward. Chapters 33 to 39 depict Israel as regathered geographically, restored spiritually, reunited politically, and regenerated nationally. The ultimate symbol of Israel’s restoration is a permanent sanctuary, 37. 28. Therefore, approximately thirteen years after the restoration oracles are received the culminating vision arrives.¹

Third, the vision concludes Ezekiel’s personal narrative. The book begins with Ezekiel taken captive before he could function in a priestly capacity. Thankfully, any preparatory years of training have not been wasted. ‘God was going to give His people a description of a future temple. To do this God needed someone very familiar with the temple and its ministry. Ezekiel was just the man’.²

The final nine chapters divide into three sections:

1. The sanctuary for worship, 40. 1 – 43. 12.
2. The system of worship, 43. 13 – 46. 24.
3. The society that worships, 47. 1 – 48. 35.

Interpreting the millennial temple

How should we interpret this vision and prophetic scripture? The current author affirms that we must interpret scripture consistently, employing a literal hermeneutic and understanding the passage as the original audience would have. To give some idea of the diverse treatment of Ezekiel’s temple, consider the following. Ezekiel’s temple has been viewed:

1. Historically: either as a memorial of Solomon’s temple or as the blueprint for Zerubbabel’s temple. The millennial temple described here is radically different in its design and size to those structures; this is enough to discredit this interpretation.
2. Symbolically: this is the ‘big hitter’ within modern Christianity. Proponents of this approach view the text as depicting the development/progression of the church. This view is underpinned by replacement theology and a non-literal interpretation of prophecy. Expositors adopting this approach are inconsistent as they have used a literal interpretative framework for Ezekiel’s earlier, now historically fulfilled prophecies, but switch to an allegorical framework for anything that is outstanding.
3. Literally: chapters 40 to 48 depict a literal temple that has not been constructed to-date and awaits a future fulfilment. Its details are real; it is an architectural schematic and an actual description of Israel’s millennial sanctuary.

Note: prophecy should be interpreted literally but also should be viewed practically. The purpose of the vision is to encourage its readers to holiness, 43. 10, cp. 1 John 3. 3.

Inspecting the millennial temple

Ezekiel receives a guided tour of the millennial temple, twenty-five years into their captivity. The vision constitutes his ‘mount Sinai experience’; on a high mountain, he receives the temple blueprint and legislation for the coming age. In chapter 40 verse 4, he is reminded of the seriousness of the matter. ‘Ezekiel . . . [is required] to use his eyes, his ears and his reflective faculties (the heart) . . . What was to be revealed would require the concentration of Ezekiel’s every faculty. Surely no less is required of us in order to comprehend the vast themes set forth in the ensuing chapters’.³ One should note that a non-literal interpretation of this temple fails to meet the high standards required of Ezekiel. Why does attention to detail matter, if the details were mere symbols open to any whim of interpretation?

The size of the sanctuary

The sanctuary is substantial. At first, he sees ‘the frame of a city’, 40. 2. However, the prophet is not approaching Jerusalem and then narrowing down to a small structure contained therein. The temple itself is city-sized. ‘Ezekiel’s temple courts alone are considerably larger than the entire ancient city of Jerusalem’.⁴

The temple district is marked out by two walls. The inner wall (500 cubits by 500 cubits), 40. 5, and the outer wall (500 reeds by 500 reeds), 42. 17. A major textual debate exists as to the sanctuary’s overall size. In chapter 42 verse 17, most commentators and translations replace ‘reeds’ with ‘cubits’, following the LXX. Doing so essentially removes the outer wall from existence.

However, the Hebrew text tells us there is a vast encircling wall around the complex; adopting the Hebrew text results in a sanctuary that is approximately sixfold bigger. Most who argue for the shorter measurement do so to fit the structure within the confines of modern-day, or ancient, Israel. This concession is not necessary as a topographic reconfiguration of the land, and indeed the whole world, is anticipated.⁵ Millennial Israel will be a very different place from modern-day Israel.

Its size is required to fulfil its global remit. Isaiah speaks of ‘a house of prayer for all people’ and the nations are mandated to come up for the feast of tabernacles, Isa. 56. 7; Zech. 14. 16.

The substance of the sanctuary

The millennial temple is a simple entity. We do not read of the building materials; there is no reference to gold, silver, or precious stones. While this sanctuary eclipses Solomon’s in real estate terms, the building materials seem simpler. Furthermore, the furniture list is sparse. But there is a clear rationale for this – the temple will not need an ark to represent God; they will have the Son of God physically there.⁶ All symbolic representations can pass away – the reality is present! Summers comments aptly, ‘the chief glory of the Temple will not be its fittings and fixtures, but the fact that the Lord is there’.⁷

The sanctity of the sanctuary

The holiness of the sanctuary is safeguarded. The walls define boundaries between this holy district and the secular land surrounding it – separation is taught. The walls, while clearly literal, denote holiness. Tatford reminds us that while thick and strong, the relatively low height of the walls would mean that they were not for fortification purposes.⁸ ‘Holiness becometh thy house’ is the main message, Ps. 93. 5. This sanctuary will not be a tourist attraction or a place for entertainment. It will be a centre for worship, whose holiness will be guarded jealously.

Adjudication is practised in the temple. Chapter 40 verse 7 refers to ‘every little chamber’ within the gate. Comparison with other scriptures suggests these rooms will be for the temple officers or ‘porters’.⁹ Thus, the temple possesses guardrooms, ensuring no one unfit enters. The temple has gates to welcome people in. But we must remember that the grace of God does not diminish the holiness of God. ‘After the death of Athaliah, Jehoiada “set the porters at the gates of the house of the Lord, that none which was unclean in anything should enter in” (2 Chr. 23. 19)’.¹⁰

The symmetry of the sanctuary

With a few minor exceptions, there is an intricate symmetry to this temple. ‘The only place where the symmetry of the Temple complex is not carried through [is the chambers by the north gate/east gate]. To maintain symmetry, one would expect the chambers to be by the north gate and the south gate [some modern translations tweak the text to maintain symmetry]’.¹¹ The north chamber is linked to priests who keep charge of the house, Ezek. 40. 44, 45, and the one by the east gate is for those who keep the altar, v. 46. Those who keep the altar are ‘the sons of Zadok’. Thus, we encounter the faithfulness of God, remembering and rewarding faithful service thousands of years down the line.¹²

The system of movement in the sanctuary

Order marks this sanctuary. In particular, one must not exit by the same gate they entered, 46. 9. Ezekiel depicts a dual one-way system for movement (running north to south or south to north). This ensures order and opportunity for worship, mitigating the chaotic tendencies of humans to queue jump or do things their own way. Either route took them directly to the altar. We see a typical lesson here; one cannot worship without due regard for the sacrifice of Christ. The practical import of this is most precious – ‘a final lesson for the pilgrim as he leaves, then, is this: no one can come to worship at the altar and be unchanged by it’.¹³ As an aside, space does not permit exploration, but those who go to the sanctuary, will sacrifice there (literally).

The steps within the sanctuary

The journey to the temple was upward, spiritually, morally, even geographically, Isa. 2. 2. Not only will people ascend to the temple, but they will also ascend within it. Seven steps to enter the outer gates, Ezek. 40. 22. Eight steps to enter the inner gates, 40. 31, and then additional steps to enter the temple proper, 40. 49. The closer we get to God the more effort it takes! Let it be our prayer that the Lord would ‘plant my feet on higher ground’.

The summary of the sanctuary

The millennial temple will be pure; its holiness is guarded. Second, it will be prevalent; it looms large on the horizon, seen for miles in advance. It will be pervasive; people from every nation attend to worship. It will be permanent; the glory will never depart, 43. 7. It will be personal, as the book concludes with a wonderful title of Jehovah – Jehovah Shammah, ‘the Lord is there’, 48. 35. Prophetically, we read that it is the pinnacle, ‘the latter glory of this house will be greater than the former’, Hag. 2. 9 NASB. Its glory is not in the structure but in the man enthroned there, the Son of God, our Lord Jesus Christ, Jehovah Shammah.