Bible Devotion
Day 1
Scriptural Reflection
Ezekiel 42:1–20
This week, we shall continue the study of the book of Ezekiel in the Old Testament.
Please continue to follow the chart of Ezekiel 40:1-27 (Year 5 Week 40 Day 278) as we read the description and measurement of the “priestly sacristies” (Item F), as the angelic messenger leads Ezekiel out of the inner court (the sanctuary) back into the north side of the outer court:
42:1-14—The Priestly Sacristies
(1) What is the length and the combined width of the three-storey chambers in view? (v. 2)
(2) As “Virtually every detail concerning the design and appearance of the chambers is open to debate and any reconstruction is tentative” (NICOT, 564), do not get frustrated if you cannot fully comprehend their description (vv. 3-9). Can you identify the following from the chart?
a. The inner passageway in front of the chambers which is 100 cubits long and 10 cubits wide (v. 4)
b. The outer wall that shields the passage way which is 50 cubits long (v. 7)
c. Are there any other features of note to you?
(3) The chambers placed symmetrically to the south are essentially of the same design and size (vv. 10-12).
a. For whom are these chambers meant? (v. 13)
b. Instead of serving as living quarters for the priests (40:44-46, item G), what two specific purposes are these chambers to be used for by the priests? (v. 13b)
c. One more important function is mentioned in v. 14: What is it and why?
(4) The entire temple compound is a square (vv. 15-19)
a. What is its size?
b. You might want to compare it to the Solomon temple to get a sense of how massive this new temple is (see the diagram and charts of 1 Ki. 6:1-38, Year 4, Week 19, Day 127).
(5) What is the function of its massive wall? (v. 20)
(6) What is the main message to you today and how may you apply it to your life?
Meditative Reflection
Total Setting apart for the Lord
“Once the priests enter the holy precincts, they are not to go into the outer court until they leave behind the garments in which they minister, for these are holy.” (Ezek. 42:14)
In this new temple (the Millennium Temple), one of the obvious emphases is the holiness of the priests, and this is seen in a rare detailed description of the priestly sacristies. The angelic messenger has been showing Ezekiel around, introducing him to various structures of the inner and outer courts without any detailed reference to their use, except when it comes to places associated with the priests. The emphasis of such descriptions focuses on the importance of the maintenance of purity and holiness of the priests—those who have direct access to and serve in the presence of the Holy God.
Since, I, for one, am inclined to interpret this temple spiritually, mainly because I firmly believe that the finished redemption of ‘Christ has totally done away with any OT sacrificial rites’ (Heb. 10), I see important implications in these verses to us, NT believers, who are now priests in the spiritual temple of the Lord (1 Pet. 2:5).
Although, we may not be able to directly apply the eating and storing of the most holy offerings, and the leaving behind of the holy garments in these sacred chambers to our lives today, the overall gist of these emphases is clear—since the Israelite priests had brought idol worship into the temple and defiled it, in order that God may dwell among them forever from now on, they will have to set apart themselves away from all impurities and dedicate themselves to the Lord in every aspect of their lives, whether in the matter of eating or in the matter of the ministry or in the matter of outward appearance—they are to be totally separated for the Lord, and so should we.
Day 2
Scriptural Reflection
Ezekiel 43:1–12
At the end of the tour of this new temple, Ezekiel now witnesses the return of the glory of the Lord to the temple:
(1) Ezekiel refers to the last time he saw the glory of the Lord in the temple (8:1ff)
a. What was the purpose of the last vision in chapter 8? (43:3)
b. What then does this reappearance of the glory of the Lord mean? (vv. 4-5)
(2) How different will this presence of the Lord in the temple be from before? (vv. 6-7)
(3) What had Israel done that led to the departure of the glory of the Lord from His temple? (v. 8)
(4) Is v. 9 a condition for this new promise? How might Israel be able to do so?
(5) What function does this revelation of the plan of the temple serve in this respect? (vv.10-11)
(6) In addition to passing the vision to the people verbally, what else does Ezekiel need to do and why? (v. 11b)
(7) How does v.12 sum up “the law of the temple”?
(8) What is the main message to you today and how may you apply it to your life?
Meditative Reflection
The Missing Ark
“Son of Man, this is the place of my throne and the place of the soles of my feet. This is where I will live among the Israelites forever.” (Ezek. 43:7)
Ezekiel’s temple is at variance with Solomon’s temple and the tabernacle at many points, apart from its huge size. One feature clearly missing from this new (Millennium) temple is the Ark of the Covenant. Allow me to share with you the analysis by Keil of this passage:
“The address commences with an explanation on the part of God that the temple into which the glory of the Lord had entered was the place of His throne, where He would dwell for ever among the sons of Israel… the place of the soles of my feet (cf. Isa. 60:13) is equivalent to the footstool of my feet in Isa. 66:1. The ark of the covenant is called the footstool of God in 1 Chr. 28:2 and Ps. 132:7; compare Ps. 99:5 and Lam. 2:1 where this epithet may possibly be used to designate the temple. This also applies to the throne of Jehovah; since God was enthroned above the cherubim of the ark in the holy of holies (cf. Exod. 25:22, 1 Sam. 4:4, etc.) In the sanctuary which Ezekiel saw, no reference is made to the ark of the covenant, and the silence with regard to this is hardly to be regarded as a mere omission to mention it, inasmuch as none of the things contained in the temple are mentioned with the exception of the altars, not even the table of shew-bread or the candlestick. The Ark of the Covenant is not mentioned, because as is stated in Jer. 3:16 in the Messianic times the ark of the covenant will not be remembered, neither will it be missed.”
(K&D, Ezekiel, 396)
Indeed, in the Messianic times, the presence of God is no longer symbolic as He sets His throne, not just in the temple but on the holy mountain (34:12), even the whole Jerusalem (Jer. 3:17).
Day 3
Scriptural Reflection
Ezekiel 43:13–27
Upon revealing the return of His glory to the new temple, it appears that it is the Lord who continues to speak to the prophet. So far, rarely did any furnishings receive any attention, let alone detailed description, but the altar of this new temple is given a detailed description:
43:13-18—The Altar
(1) It is helpful for us to look at the command to Moses concerning the construction of the altar for the tabernacle in Exodus 27:1-8; read also Exodus 20:26.
(2) Can you discern the difference in emphasis between the Exodus instructions and those to the prophet?
(3) As some of the terms in Ezekiel’s passage lend themselves to different interpretations, allow me simply to sum up the dimensions of the altar as follow:
a. The exterior dimensions: 20cubits x 20cubits (about 34ft x 34ft)
b. The altar proper: 14cubits x 14cubits (about 24ft x 24ft)
c. Its height: 6 cubits (about 10 ft.)
d. The gutter for the draining of the blood of sacrificed animals: 17 (L) x 1.5 (D) x 1 (W) cubits [Using Block's estimate of 20.5 inches to 1 cubit, the volume is about 951 US gallons (3600 L); but according to another calculation, it is equivalent to 3,804 U.S. gallons (14400 L) (see NICOT, 601)]
(4) While this new altar dwarfs the one built for the tabernacle, it is basically the same size as the one in Solomon's temple (2 Chr. 4:1 which uses the old, smaller cubit as a standard of measurement):
a. How significant is the altar to the worship of the Lord in the OT? (v. 18)
b. Why does the Lord reveal to Ezekiel only the measurements and not the materials to be used for its construction? Does it mean that the Lord has not meant for men to build this altar, but that it is to be provided by Him?
c. Why does this altar have steps (v. 17), which were expressly prohibited by Exodus 20:26? How does this point to the very different nature of Ezekiel’s altar?
43:19-27—The Offerings to be Presented on the New Altar
(5) The consecration of the altar (vv. 19-21)—In this vision, the Lord tells Ezekiel, the prophet, to give a young bull to the Levitical priests to consecrate the altar before its use.
a. Since this temple is of the future, what might the command to the prophet to give the bull to the Levitical priests signify in this vision?
b. How is this altar to be purified before its use?
c. What kind of offering is it? (v. 19)
d. Where is this sacrificial animal to be burnt? (v. 21; see Heb. 13:11-12)
e. How is the altar to be purified on the second day? (vv. 22-24)
f. It appears that for seven days, a young bull, a male goat and a ram—all without defect—are to be sacrificed in order that atonement can be made for the altar (vv. 25-26):
- What might be the significance of the “seven days”?
- Why does the altar need to be atoned for before it can be used?
g. On the proper atonement (and purification) of the altar (v. 27)
- What will it be used for?
- Why then will the Lord accept them?
(6) What is the main message to you today and how may you apply it to your life?
Meditative Reflection
The Spiritual Altar
“'You are to give a young bull as a sin offering to the Levitical priests of the family of Zadok, who came near to minister before me', declares the Sovereign Lord.” (Ezek. 43:19)
One of the most striking things in the revelation of the new temple to Ezekiel is the command by the Lord asking Ezekiel himself to give a young bull to the Levitical priests in the vision, to present it as a sin offering for the atonement and purification of the altar of this new temple.
Since the new temple which signifies God’s permanent dwelling among Israel is an event in the future, and yet Ezekiel is asked to give the sacrificial animal to the Levitical priests, the most obvious conclusion is that this new temple and everything described in it is spiritual, rather than physical.
Another factor that points to this conclusion is the plain contradiction of the design of this altar which has steps facing the east (43:17) which is against the command by the Lord to Moses in Exodus 20:25-26 which stipulates: “If you make an altar of stones for me, do not build it with dressed stones, for you will defile it if you use a tool on it. And do not go up to my altar on steps, or your private parts may be exposed.”
Since no priests are really needed to present any sacrifice because Christ has once-for-all presented the ultimate sacrifice for us all (Hebrews 10), such a practical rule for a physical altar is made obsolete.
However, these rules and designs concerning the spiritual altar on which our Lord Jesus Christ has presented the ultimate sacrifice serve also to remind us of the complete holiness demanded of the platforms on which we, NT priests, present our daily offerings (43:27), whether they be burnt offerings (our sacrificial service to the Lord) or fellowship offerings (our daily walk and communion with the Lord).
Day 4
Scriptural Reflection
Ezekiel 44:1–14
In the vision of the new temple, the Lord has shown the return of His glory through the east gate (43:4), and has commanded Ezekiel to sanctify the new altar. Now, regulations are given to restore holiness to temple-worship:
44:1-3—The Shutting of the East Gate
(1) Ezekiel began his tour of the temple through the east gate (40:6-7). Why is it now shut to all traffic? (v. 2)
(2) The reason given is that, “the Lord, the God of Israel, has entered through it”:
a. Why is it the reason?
b. What does this signify (i.e. the Lord has entered (not exited) through it?)
(3) A new character is introduced in the temple—the prince (v. 3)
a. By being the only one allowed to sit and eat inside the east gate in the presence of the Lord, what role does the prince have besides being the king of the people?
b. Since the gateway just mentioned is the east gate (v. 3a), which gate does he use to enter into the portico to sit and eat? (see Note below)
c. More will be known about this prince in chapters 45-46, but what do we know about him at this point?
44:4-9—Foreigners Forbidden
(4) Since Ezekiel cannot enter through the east gate anymore, which gate is he led through to go back into the temple? (v. 4)
(5) What did he see?
(6) What does it mean? (Note that the glory of the Lord has entered into the temple in 43:4.)
(7) Now, with the reassurance of the permanent presence of the Lord in the temple, the oracle now turns to the entrance and exits of the temple (i.e. who might enter into the temple).
a. What one sinful act of the Israelites is being singled out concerning the temple? (v. 7)
b. Why does the Lord emphasize not only physical circumcision, but circumcision of the heart (which is mentioned first)? (see also Rom. 2:25-29)
c. To safeguard the holiness of this new temple, what command does the Lord give in this respect? (v. 9, but see also 47:22-23)
d. See Acts 21:28-29 to get a sense of how the people of Israel even in Paul’s time look upon this prohibition.
e. In this past sin, who were primarily responsible for allowing uncircumcised foreigners to enter into the temple?
44:10-14—The Restricted Role of the Levites
(8) What role had the Levites played in the sins of the people? (vv. 10, 12)
(9) In order to bear the consequences of their sins:
a. What are they prohibited from doing within the temple? (v. 13)
b. What are the things they are permitted to do? (vv. 11, 14)
(10) Given that “they must bear the consequences of their sin”, why does the Lord not completely do away with their duties in the temple?
(11) What is the message to you today and how may you apply it to your life?
Note:
Commentators vary in their opinion about which gate is meant for the prince to enter and exit. Since the context is the sitting and eating by the prince at the gate which has just been mentioned as the east gate, the logical implication is that the gateway mentioned in the same verse is the same gateway. If he is not even allowed to use the east gate, v. 3b should have read, “He is to enter by way of the portico of one of the other gateways…” which is not the case here. The fact that the prince now assumes both the kingship (as the prince) and the High-priesthood (as the only one who may sit and eat inside in the presence of the Lord) points to him being the Messiah.
Meditative Reflection
Entrance into the Presence of the Lord
“This gate is to remain shut. It must not be opened; no one may enter through it. It is to remain shut because the Lord, the God of Israel, has entered through it.” (Ezek. 44:2)
As much as the vision of the Millennium Temple contains many details that are beyond our present comprehension, some spiritual truths are of importance to us too. One of these is the shutting of the east gate of the temple which has several important implications:
(1) The east gate is to be shut because “the Lord, the God of Israel has entered through it”. This leads to not only the question of who then can enter through it, but an even more important question of who can enter into the presence of such a holy God.
(2) However, it also means that the Lord is there to stay in the temple and never to leave again. This is why Ezekiel, having seen the glory of the Lord enter into the east gate (43:4), is now shown the glory of the Lord again as he is brought back into the temple through the north gate. It is a reassurance that the glory of the Lord is there to stay.
(3) While the east gate is now shut to all traffic, the “prince” is the only one allowed to “sit inside the gate way to eat in the presence of the Lord”. This implies that this “prince” is not only allowed to enter through the east gate, but also to enter into the presence of the Lord. Indeed, through His death on the cross, our Lord Jesus Christ provided us with the atoning sacrifice (45:17) and He is also the gate through which we can enter into the presence of the Lord (Jn. 10:9).
Day 5
Scriptural Reflection
Ezekiel 44:15–31
In the maintenance of the holiness of the new temple, the shame of the reduced role of the Levites is now contrasted to the honor of the exclusive role of a certain clan of Levites as priests in the new temple:
44:15-16—The Honored Descendants of Zadok
(1) Of the three sons of Levi—Gershon, Kohath and Merari (Gen. 46:11), only the descendants of Kohath (the Kohathites) are given the priestly functions (Num. 3:38; 18:1-32) and now in the new temple, which clan within the Kohathites can serve as priests alone? (vv. 15-16)
(2) What is the reason for such an honor? (see Note below)
(3) By implication, what will happen to the other Kohathites who are not descendants of Zadok?
44:17-26—The Sanctity of the Priests
(4) Rules concerning clothing (vv. 17-19)
a. What kind of clothing can they wear? (v. 17; see Exod. 28:39-43)
b. What kind of clothing can they not wear and why? (v. 18—while perspiration is not specifically mentioned, it appears that it constitutes the same principle of defilement as other forms of bodily excretion; see Deut. 23:11-13)
c. What are they to do with their official clothing as they leave the inner court? (v. 19a; see 42:14; item F of the chart of the Temple Compound)
d. What reason is given for this rule? (v. 19)
(5) Rule concerning hair (v. 20)
a. What is the rule reiterated for the Zadok-priests? (Lev. 21: 5-6)
b. What is the possible reason for this rule? (see Lev. 19:27-28)
(6) Rule concerning drinking (v. 21)
a. When is drinking prohibited for them? (see Lev. 10:9)
b. Why?
(7) Rules concerning marriage (vv. 22-23)
a. Whom can the priests not marry? (see Lev. 21:7, 14a)
b. Whom can they marry? ( see Lev. 21:14b)
c. What is the basic rationale behind this (and the other rules from v. 17 onwards)? (v. 23; see Lev. 10:10)
(8) Rules concerning public leadership (v. 24)
a. How should they act as judges? (see also Deut. 17:8-9)
b. How should they exercise their spiritual leadership?
(9) Rules concerning defilement (vv. 25-27)
a. What rules are being reiterated concerning defilement? (vv. 25-27; see Lev. 21:1-3)
b. Together with all of the above rules:
- What is the message conveyed to the immediate hearers of Ezekiel?
- What might be the messages for us today who are NT priests (1 Pet. 2:5) ?
44:28-31—Privileges of the Priests
(10) Is v. 28 a privilege or disadvantage? Why?
(11) While they have no possession, how will God provide for them? (vv. 29-30)
(12) Can you personally identify in your life with these blessings of the priests?
(13) What is the message to you today and how may you apply it to your life?
Note:
We cannot pinpoint passages about the commendation given by the Lord to the descendants of Zadok during the
time immediately preceding the fall of Jerusalem, but we know the following:
“Zadok was the son of Ahitub, the line of Eleazar (1 Chr. 6:8, 12; 24:3), who remained faithful to King David at the rebellion of Absalom (2 Sam. 15:24ff.), and also anointed Solomon as king in opposition to Adonijah the pretender (1 Ki. 1:32ff.).” (K&D, 414)
Meditative Reflection
Priestly Privileges and Responsibilities
“They alone are to enter my sanctuary; they alone are to come near my table to minister before me and serve me as guards.” (Ezek. 44:16)
As we likely struggle to understand why such rules are necessary for the service of the Zadok-priests in the Millennium, we can clearly see the spiritual implications to us, NT priests (1 Peter 2:5) which are nicely summed up by Daniel Block below:
“In the light of the abolition of the Levitical/Aaronic priesthood in Christ (Heb. 7) and the democratization, or, more properly, the expansion of the priesthood to the corporate body of Christ (1 Pet. 2:5, 9), the theological and practical relevance of this text may escape the Christian reader. On reflection, however, several extremely important theological lessons emerge.
"First, from a pastoral theological perspective, this passage reminds the reader that the call to spiritual leadership comes from God alone. The isolation of the Levites as guardians of Ezekiel’s temple has its roots many centuries earlier, not only in the separation of the Levites under Moses; seeds can be recognized much earlier in Jacob’s blessing of the eponymous ancestor (Gen. 49:5-7). While this pronouncement looks more like a curse than a blessing, the prediction of the dispersal of Levi among the Israelites will later find its fulfillment in an incredibly positive light, as Yahweh appoints them as His own special agents of grace to the nation. The calls of the Levites (Mal. 2:4-5), Aaronids, and Zadokites were all rooted in His sovereign choice. Similarly in the church, ministers of God are not self-appointed; theirs is a vocation (rather than a profession) resting entirely on the sovereign calling of God.
"Second, the privilege of ministry in the kingdom of God carries with it the awesome burden of responsibility for the welfare of God’s people. Vv. 23-24 are illuminating in suggesting how this charge is fulfilled: (1) by instructing the community of faith in the divine standards of holiness and purity; (2) by settling disputes among God’s people using divine standards as a basis of judgment; (3) by scrupulously modeling obedience to the will of God.
"Third, the extension of the priesthood to all believers in the NT heightens, rather than lessens, the spiritual demands placed on lay members of the community of faith. Under the old order maintaining the sanctity of the temple was the charge of a special class. Under the new all believers are called to a life of purity and holiness, for the praise of Him who has called them out of darkness into His marvelous light (1 Pet. 2:10).
"Fourth, in Christ believers find not only the perfect and final sacrifice for their sins, but also the perfect example of priestly responsibility. The sinless one has provided a pattern for all who follow in his spiritual lineage.”
(NICOT, Ezekiel, 647-8)
Day 6
Scriptural Reflection
Ezekiel 45:1–12
With the holy priesthood reinstated, the Lord now gives the instruction concerning land allotment:
(1) To the exiles, how important is it to know that the land of Israel will be allotted to them once again?
(2) How was the previous allotment made? (Num. 26:52)
(3) How is this allotment made?
(4) To whom does the first allotment go? (v. 1)
(5) What is the size of this “sacred district”? (v. 1b; see items S+Z+L on the chart below. It is helpful to jot down the size for reference.)
(6) What this sacred lot is comprised of (vv. 2-5)
a. The sanctuary (vv. 2-3)
- What is its size? (v. 2; see item S on chart)
- What is the size of its surrounding open land? (v. 2b)
- What might it be used for?
b. Land for the priests (v. 4)
- What is its size? (v. 4a; see item Z on chart)
- Although it is their land, why is it considered a part of the Lord’s portion? (v. 1; 44:28)
c. Land for the Levites (v. 5)
- What is its size? (v. 5a; see item L on chart)
- Since the Levites have to bear their shame in the Millennium temple (44:10), why would they still inherit part of the Lord’s portion as theirs?
(7) The city’s portion (v. 6)
a. What is its size?
b. Where is it located? (see item C on chart)
c. Since each tribe will also have its allotment (see chapter 48), and this land belongs to all Israel, what might it be used for given its proximity to the temple?
(8) The prince’s portion (vv. 7-8)
a. Where will it be located? (v. 7; see item P on chart)
b. Historically kings in Israel did not have their own allotted land. They seized land and built their palaces wherever they chose to:
- What does this allotment do to the prince? (v. 8a)
- What wickedness is thus being prevented from happening? (v. 8b)
(9) A rebuke of the princes in the past (vv. 9-12)
a. What sins does the Lord call upon the princes of Israel (in the past) to give up? (v. 9)
b. Why does the Lord see the need to specify the standards of accurate scales? (vv. 10-12). Note that “ephah” is used to measure dry goods like grain; an ephah = 22 liters = 5.8 US gallons; “bath” is a liquid measurement = 22 liters also; “gerah” is the smallest unit of weight = 0.57 grams etc.)
c. What might be Ezekiel's message to the immediate audience?
d. What is the message for us today?
(10) What
is the main message to you today and how may you apply it to your life?
Meditative Reflection
The Sacred Design
“When you allot the land as an inheritance, you are to present to the Lord a portion of the land as a sacred district, 25,000 cubits long and 20,000 cubits wide; the entire area will be holy.” (Ezek. 45:1)
“The cold tone and statistical nature of 45:1-8a should not blind the reader to the theological significance of Ezekiel’s territorial design.
"First, Yahweh remains the true landowner of the territory of Israel, retaining authority over its administration. This is reflected in the guidelines He provides for the distribution of properties among its inhabitants…
"Second, the sanctity of Yahweh and His temple is the driving force behind this territorial legislation. The central tract, 500 cubits square, is reserved for the sanctuary, the most holy place (vv. 3-4). This property is protected from defiling touch by a 50-cubit buffer (v. 2). Outside this open space, the priests who have access to Yahweh have their homes, though they do not possess the land on which their houses are built. The next level is set aside for the Levites, who maintain the temple but are prohibited from officiating in the rituals. Beyond this, one finds the area set apart for citizens coming to worship at the central shrine, and finally the land set aside for the head of state. Like the sanctuary itself, the properties are deliberately designed and assigned to reflect decreasing spheres of holiness as one moves outward from the core. Accordingly, as one moves inward from the outside, these more or less concentric rectangles reflect increasing restrictions on access, culminating in the sanctuary, where Yahweh alone dwells.
"Third, the territorial scheme reflects the relative importance of officials of state within the new constitution. The priests may not own land but they have Yahweh as their possession, and they have access to him. The relatively inferior status of the Levites is reflected in their portion being farther removed from the core… the size of (the prince’s) allotment provides a hint of his status within the nation. This is the one who is authorized to sit in the gate of the sanctuary… (44:2).”
(NICOT, Ezekiel, 653-4)
Day 7
Scriptural Reflection
Ezekiel 45:13–25
The allotment of land is interrupted by the rebuke of the princes of Israel (45:9-12) and this interruption continues with instructions to the (Millennial) prince regarding the observance of religious festivals:
45:13-17—The Heave Offerings of the People—The Mosaic Law makes no mention of any obligatory offerings by the people except those related to the first born, the first fruits and their tithes. So these instructions appear to be new:
(1) The levy (or tax) in this respect comprises of three parts:
a. Grain (wheat and barley): What is the applicable ratio? (v. 13)
b. Olive oil: What is the applicable ratio? (v. 14)
c. Sheep: What is the applicable rate of levy? (v. 15a)
(2) What are they to be used for? (v. 15b)
(3) Why is what used to be a voluntary free-will gift now turned into a regular and established duty?
(4) What is the duty of the prince concerning these offerings by the people? (vv. 16-17)
(5) What is the common purpose of these offerings? (v. 17b)
45:18-25—National Festivals
(6) Sin offerings (vv. 18-20):
a. Which two dates are specified for the sin offerings? (vv. 18, 20)
b. What are the respective purposes of these offerings? (vv. 18b, 20b)
c. In the purification of the sanctuary on the 1st day of the New Year (v. 18)
- What is to be used as sacrifice?
- Where should the blood be put on? (v. 19)
d. In the atonement for the temple on the 7th day of the New Year (v. 20)
- What is to be done for this purpose and why?
- Both New Year’s rituals are absent from the Mosaic Law:
1. How special, as a result, are they?
2. What new purposes might they serve in the Millennium?
(7) Celebration of two annual feasts (vv. 21-25)
a. The Passover (vv. 21-24)
- When is it to be celebrated? (v. 21; see Num. 28:16)
- What is to be sacrificed as a sin offering on that day and by whom? (v. 22; see Exod. 12:3)
- How long will it last? (v. 21; see Num. 28:17)
- What are to be provided during the seven days for:
1. The burnt offering? (v. 23a)
2. The sin offering? (v. 23b)
3. The grain offering? (v. 24)
- How do the above requirements differ from the Mosaic Law? (see Num. 28:19-22)
- What might these differences signify?
b. The Feast of Tabernacles (v. 25)
- What provisions and offerings are to be made by the prince?
- The date coincides with the traditional Feast of Tabernacles (Lev. 23:39-44; Deut. 16:13, 16):
1. Why doesn’t the Lord call it by the same name?
2. What might the differences in the requirements signify?
(8) What is the main message to you today and how may you apply it to your life?
Meditative Reflection
Christ, the Lamb of God
“In the first month on the fourteenth day you are to observe the Passover, a festival lasting seven days, during which you shall eat bread made without yeast.” (Ezek. 45:21)
Ezekiel obviously knows the Mosaic Law very well, and yet in his oracle he faithfully records rules and regulations concerning religious festivals that are totally different in requirements in that
“Ezekiel only mentions the two yearly feasts of seven days in the first and seventh months, and omits not only the Pentecost, or feast of weeks, but also the day of trumpets, on the first of the seventh month, and the day of atonement on the tenth; from which we must infer that the Israeli of the future would keep only the two first named of all the yearly feasts. The correctness of this conclusion is placed beyond the reach of doubt by the fact that he practically transfers the feasts of the day of trumpets and of the day of atonement, which were preparatory to the feast of tabernacles, to the first month, by the appointment of special sin-offerings for the first and seventh days of that month (vv. 18-20), and of a sin-offering on the day of the paschal meal (v. 22). This essentially transforms the idea which lies at the foundation of the cycle of Mosaic feasts…” (K&D, Ezekiel, 429)
Daniel Block has this explanation concerning this transformation of idea:
“Like the original Passover (Exod. 12-13), Ezekiel’s celebration has inaugural significance. Through this celebration the nation of Israel becomes the people of God. Whereas the function of the original Passover sacrifice was apotropaic (to ward off Yahweh), however, Ezekiel’s is purgative (purifying). Like the rest of this prophet’s Torah, the cult of the new order is preoccupied with holiness: maintaining the sanctity of the temple (v. 20) and of the worshiper (v. 22). Before the rituals can be performed, viz., before the new spiritual relationship between Yahweh and His people can be celebrated, the defilement of the building and the people must be purged. Through the Passover celebration, the temple complex becomes sacred space and the Israelites become a holy people. In this newly constituted theocracy the role of the nasi (the prince) is pivotal. As the patron and guardian of cult, he bears the responsibility for the sanctification of the temple and the nation…”
(NICOT, Ezekiel, 667)
Irrespective of the mystery surrounding the need for such sacrifices in the Millennium, such a transformation is in fact made clear at the outset by substituting the unblemished lamb of Passover for a bull for its celebration for the simple reason that Jesus Christ has become the Lamb of God that takes away the sin of the world (Jn. 1:29), making “these millennial offerings…not efficacious…only memorials” (Alexander, 154).