This week,
we shall complete the study of the book of Ezekiel in the Old Testament and begin
the study of the book of Haggai.
The instructions to worship in the Millennium Temple continue:
46:1-8—The Sabbaths and the New Moons
(1) The gate to be shut on six working days (vv. 1-2):
a. Is it the inner or outer East Gate? (see 44:1)
b. When will it be opened? (v. 1)
c. Who presides at these celebrations?
d. Who presents the offerings?
(2) The sacrifices (v. 4-8)—The people are to worship at the entrance of that gateway (i.e. in the outer court area):
a. What animals are to be offered as sacrifice for the Sabbath? (v. 4)
b. What grain offerings are to accompany these sacrifices? (v. 5: an ephah is about 22 liters and a hin is about 4 liters)
c. What does the Law of Moses stipulate in this respect? (Num. 28:9)
d. What animals are to be offered for the New Moon? (v. 6)
e. What grain offerings are to accompany these sacrifices? (v. 7)
f. What does the Law of Moses stipulate in this respect? (Num. 28:11-14)
g. Which entrance and exit (into and out of the inner court) should the prince use? (v. 8)
h. What might the spiritual significance of these regulations concerning Sabbaths and New Moons?
(3) Gate-use regulations of the outer court (vv. 9-10)
a. What is the rule imposed for the people for the use of the outer gates? (v. 9)
b. Why is it necessary to make this regulation during the Millennium?
c. What about the prince? (v. 10; see Note below)
d. What might be the purpose of this regulation?
46:11-12—Other Festivals and Appointed Feasts
(4) What are the only festivals and appointed feasts mentioned in the Millennium? (45:18-25)
(5) What instructions are being repeated here in v. 11?
(6) These festivals and feasts
are in addition to the Sabbaths and New Moons. Consider the following questions:
a. Which (inner) gate should the prince use? (v. 12)
b. What will happen after the prince leaves?
c. What might be the spiritual significance of this regulation?
46:13-15—Daily Offerings
(7) What animal sacrifice is to be used for daily offering? (v. 13)
(8) What does the accompanying grain offering consist of? (v. 14)
(9) Why does the Lord specify that the “presenting of this grain offering to the Lord is a lasting ordinance?
(10) What is the main message to you today and how may you apply it to your life?
Note:
“The difference between the princes and the people, with regard to the visiting of the temple upon Sabbath and new moons, consisted chiefly in this, the prince could enter by the outer east gate and proceed as far as the posts of the middle (inner) gate, and there worship upon the threshold of the gate, whereas the people were only allowed to come into the outer court through the outer north and south gates, and could only proceed to the front of the middle (inner) gate…the entrance and exit of the prince in the midst of the people (v. 10) apply to the great yearly feasts alone.”
(K&D, 430-1)
“The presenting of this grain offering to the Lord is a lasting ordinance.” (Ezek. 46:14)
We have noticed in the previous chapter that only two yearly festivals are stipulated to be kept during this “Millennium” period, and when it comes to the monthly (New Moon), the weekly (Sabbath) and daily sacrifices, the Lord gives a totally different set of stipulations from the Mosaic Law.
Apart from the fact that the numbers of animals and the quantities of grains to be offered are very different for all of them (compare Num. 28:9, 11-14 and 3-4 to Ezek. 46:4-5, 6-7 and 13-14), there is no mention of the drink offering for the New Moon and the daily sacrifices. The latter is now only to be performed in the morning, not in the evening.
This bold challenge to the Mosaic cultic
laws signifies clearly the arrival of a completely new era not only in the
history of Israel, but a brand new relationship with them and their God. However, in this new relationship, during
this (Millennial) era, Daniel Block insightfully observes the following:
“On the one hand, it reaffirms that Yahweh will not become common or familiar even with His people. Enthroned in His glory, He resides inside His temple, where only those whom He authorizes may enter. Neither people nor prince may view Him directly; they may not even enter the inner court. The degrees of holiness inherent in sacred spaces are reflected in concentric walls of accessibility. But the glorious fact remains: in His grace Yahweh not only invited the worship of mortals; He reveals to them activities that guarantee acceptance with Him and appoints officials whom he will receive on their behalf. The alienation of the distant past is over. Ezekiel’s vision of daily, weekly and monthly rituals proclaims the continuing grace of a deity at peace with His people.”
(NICOT, Ezekiel, 677)
If Block’s observation is correct (and I do believe so), then Ezekiel’s vision is still, in terms of the arrival of the New Jerusalem, a “not-yet” event and it does reinforce the belief in the “Millennium” before the actual arrival of the New Heaven and the New Earth.
46:16-18—The Prince and His Inheritance
(1) What will happen to the gift of land to the prince’s sons out of his inheritance? (v. 16; see item P on the chart of Ezekiel 45:1-12, Year 5 Week 41 Day 286)
(2) What will happen to the gift of land to his servants out of his inheritance? (v. 17)
(3) What prohibition is made against the prince in v.18?
(4) How does such a provision (which is in tune with the provisions of the Year of Jubilee in Lev. 25) serve to prevent perpetual poverty?
(5) What is the message to Ezekiel’s immediate audience, the exiles?
46:19-24—The Place for Cooking in the Temple — the resumption of the temple tour (as if to tie up loose ends)
(6) Where are the sacred rooms that are shown to Ezekiel? (v. 19; see item F on the chart of the Temple Compound in Ezekiel 40:1-27, Year 5 Week 40 Day 278)
(7) What is the purpose of providing such a place for the priests to cook and bake (for their own consumption)? (v. 20; see Note below)
(8) What additional rooms are shown to Ezekiel? (vv. 21-23; see item K on the chart)
(9) What are they used for? (v. 24)
(10) What is the main message to you today and how may you apply it to your life?
Note:
The avoidance of consecrating the people is for the benefit of the people, lest they get consecrated by mistake and face death because of not keeping the laws of the consecrated. It also points to God’s emphasis on the difference between the consecrated and the common which highlights the return to complete holiness of the temple.
“The prince must not take any of the inheritance of the people, driving them off their property. He is to give his sons their inheritance out of his own property, so that none of my people will be separated from his property.” (Ezek. 46:18)
Allow me to quote from Block’s insight into the Millennial prince as follows:
“Whether or not Ezekiel envisions this nasi (the prince) as a messianic figure, the realism of this portrait is remarkable. As patron of the cult the prince enjoys a privileged position, but he stands in the shadow of the priesthood, barred from the inner court and subject to clearly defined restrictions. Furthermore, like the rulers of Israel in the past, he is (or, appears to be, italics mine) vulnerable to temptations of self-aggrandizement, and ever in danger of exploiting his office at the expense his subjects. In regulating the activity of the nasi, this fragment reminds those who occupy positions of leadership in the community of faith that theirs is a service vocation, not a profession of privilege. Responsible leaders exercise authority within the bounds set by God, resisting the temptation to use the office for personal advantage and mindful of the rights of the inferiors. After all, the call to leadership is a gift of God, to be used for the benefit of all his people. At the same time, this legislation places firm strictures on other classes among the nobility…since they would stand to gain the most from a king’s sweeping powers to confiscate and redistribute land. In Ezekiel’s plan Israel is reconstituted a nation of free citizens, all of whom have equal rights regarding the ownership and occupation of land.”
(NICOT, Ezekiel, 681)
Upon the end of the tour of the new temple and the receiving of the new code of law concerning the worship to be rendered to God in it, Ezekiel is now shown a most spectacular sight — a life-giving stream of river flowing out of the temple.
47:1-7—The Vision Itself
(1) Irrespective of what v. 1 really means (and scholars try very hard to determine what the “right side” really means—the NIV translates it as the “south side”):
a. Where does the angelic messenger lead Ezekiel to look at this spectacle? (v. 2a)
b. Where does the water start flowing out from the temple? (v. 2b)
(2) The temple is sitting on a mountain and thus water flows downward from it (vv. 3-5)
a. Stage 1: How deep is the water being measured and how long is the stream? (v. 3)
b. Stage 2: How long and deep is the water now? (v. 4a)
c. Stage 3: How long and deep is the water now? (v. 4b)
d. Stage 4: How long and deep is the water now? (v. 5)
(3) Then what does the messenger ask Ezekiel and why? (v. 6)
(4) When he is led to the bank of the river, what does Ezekiel see? (v. 7)
47:8-12—The Narration by the Angelic Messenger
(5) Where does this river eventually lead to? (v. 8; the “sea” to the east is obviously the Dead Sea)
(6) Transformation of the Dead Sea (vv. 8b-11)
a. What will happen to the salty water which has been the feature of the Dead Sea since ancient times? (v. 8b)
b. What will happen to the Dead Sea which originally could not support any life form? (vv. 9-10)
c. Can salt still be gathered or harvested from it? (v. 11)
(7) Trees along its banks (v.12)
a. What kinds of trees will grow along its banks?
b. What are the fruits for?
c. What function do the leaves of the tree yield?
d. What does the messenger attribute such a phenomenon to?
(8) How has the spiritual reality of this vision been fulfilled in Jesus Christ? (Jn. 7:37-39)
(9) Please turn to Revelation 22:1-2 where the Apostle John sees in his vision also a river in the New Jerusalem.
a. What is the river called?
b. Where does it originate from?
c. What kind of tree stands on each side of the river?
d. How often do the trees of life produce fruits?
e. By definition, what should be the function of the fruits of the tree of life?
f. What function do the leaves of the tree of life yield?
(10) What are the main differences between the two visions?
(11) What then is the main message of the vision of Ezekiel?
(12) What is the main message to you today and how may you apply it to your life?
“...because the water from the sanctuary flows to them.” (Ezek. 47:12)
The vision of the water flowing out from Ezekiel’s temple is a spectacular one in that what appears to be water trickling out of the temple has soon turned into a river too deep to cross. But more than that, wherever the river passes, stale water becomes fresh, the lifeless Dead Sea has turned into life-giving water that spawns large numbers and fish and trees along its banks bear fruit and leaves that would not fail or wither, with the latter yielding the power of healing. No wonder at the sight of this miracle, even the angelic messenger said in awe to Ezekiel, “Son of man, do you see this?” (47:6).
Irrespective of whether this vision will literally be fulfilled in the Millennium, its spiritual reality is of far greater importance and has already been fulfilled in Christ Jesus as He loudly speaks of its fulfillment at the feast of Tabernacles:
“On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, "rivers of living water will flow from within them".' By this He meant the Spirit, whom those who believed in Him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.” (Jn. 7:37-39)
More than that, the power of this Living Water has indeed also manifested in the healing of the land as testified in recent years in places like Fiji:
“Thousands have been saved since the nation’s late president Josefa Iloilo commissioned a revival torch that has since been carried into every town and island group. Former cannibals have repented…Former firewalkers have repented of their attachment to dark spirits. Idol worshippers have broken their hand-fashioned deities and burned them in communal bonfires. Miracles upon the land are everywhere: trees that never stop bearing fruit. Poisoned rivers that instantly turn pure. Bleached reefs that return to vibrant life and color. And so much more!”
(George Otis. Jr.—see Sentinel Groups’ documentary video on Fiji).
After the vision of the Living Water that flows from the sanctuary, Ezekiel is commanded to divide the land for the 12 tribes of Israel who have returned:
(1) At the time of this prophecy:
a. What has happened to Israel as a whole?
b. How do the people feel about their situation? (see 37:11)
c. What does the vision of the Living Water mean to them?
d. What does this division of land signify to them?
(2) Why does Joseph receive two portions? (Gen. 48:5; 1 Chr. 5:1 and Jos. 16:4)
(3) Under the previous division instructed by Moses (Num. 34:13)...
a. ...what was the basis used for the division?
b. What is the basis used for this division? (v. 14a)
c. What does this signify?
(4) How important is it to the Lord that the land is now divided (in this Millennial period) to the people of Israel? (v. 14b)
(5) The boundaries of the land to be divided (vv. 15-20; see chart at the end of Ezekiel 45:1-12, Year 5 Week 41 Day 286)
a. The northern border (vv. 15-17; see Note below):
- It is worth noting that “Only twice in Israel’s history did the political borders of Israel extend as far north as Lebo-Hamath: under David (1 Ki. 8:1-12, 65) and under Jeroboam II (2 Ki. 14:25)” (NICOT, 715-6). What then does the inclusion of Lebo Hamath in the northern boundary signify?
b. The eastern border (v. 18; see the more defined eastern border in Numbers 34:10-12). The following is worth-noting:
- The eastern border begins naturally where the northern boundary has left off—the border between Mount Hauran and Damascus;
- The southern limit is fixed at Tamar which is some 20 miles southwest of the Dead Sea;
- The former Transjordan regions occupied by the two-and-a-half tribes are excluded—presumably never recognized as part the Promised Land. Some scholars opine that lands beyond the “Holy Land” are considered unclean: What do you think?
c. The southern border (v. 19)
- It is basically the same as the more detailed boundary described in Numbers 34:3-5.
d. The western border (v. 20)
- It is also basically the same as that described by Moses in Numbers 34:6
(6) Land for the aliens (vv. 21-23)—In a complete breakaway from the land allotment by Moses, resident aliens are given the same right of land-ownership:
a. What does this change signify?
b. How does this reflect the fulfillment of the prophecy of Isaiah 56:3-8?
c. How is this spiritual reality realized in the gospel of Jesus Christ? (Gal. 3:26-29)
(7) What is the message to you today and how may you apply it to your life?
Note:
It is important to note that “none of the places named in this list can be identified with certainty” (NICOT, 712), but it is generally believed to be in line with the northern border described by Moses in Numbers 34:7-9.
“You are to allot it as an inheritance for yourselves and for the aliens who have settled among you and who have children. You are to consider them as native born Israelites.” (Ezek. 47:22)
The instructions to Ezekiel to divide the land among the twelve tribes of Israel are quite remarkable in that they speak of their equality in Christ. Although the land apportionment appears to favor those tribes born of the two wives of Jacob, having their allotted lands close to the sacred land, they all appear to receive an “equal” portion, irrespective of their population or past history. However, amazingly such a principle of equality will be accorded even to the resident aliens in the midst. They are to be treated a “native-born Israelites” to the point that they are also allotted land as their inheritance.
For sure,
“The law of Moses had already repeatedly urged upon the Israelites affectionate treatment of them, and in Lev. 19:34 the command is given to treat them like natives in this respect, and to love them. But the full right of citizenship was not thereby conceded to them, so that they could also acquire property in land. The land was given to the Israelites alone for a hereditary possession. Foreigners could only be incorporated into the congregation of Israel under the limitations laid down in Deut. 23:2-9, by the reception of circumcision. But in the future distribution of the land, on the contrary, the (aliens) were to receive hereditary property like native-born Israelites; and in this respect no difference was to exist between the members of the people of God born of Abraham's seed and those born of the heathen."
(K&D, 444)
This principle of equality that extends to the Gentiles, no doubt, portrays the spiritual reality that has been accomplished by the death and resurrection of Jesus Christ as the Apostle Paul explains concerning the former division between Jews and Gentiles:
“For He (Jesus Christ) Himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in His flesh the law with its commands and regulations. His purpose was to create in Himself one new man out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which He put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through Him we both have access to the Father by one Spirit.” (Eph. 2:14-18)
After giving the general principles concerning land division, now Ezekiel is being given precise locations for each of the twelve tribes:
(1) The
seven tribes north of the “Sacred Portion” (vv. 1-7) and the five tribes south
of it (vv. 23-29)—Refer to the chart of Ezekiel 45:1-12, Year 5 Week 41 Day 286 which depicts the map of this new division and consider these questions:
a. What are the main differences you might be able to observe when compared to the historical map of Israel (at the back of your Bible)? See if you can name three, including the size of each portion, the location of each tribe and the location of the sanctuary.
b. What might be the theological significance of this new map?
(2) The “Sacred Portion” (vv. 8-20)—It is basically a repetition of the instructions in 45:1-6 with these exceptions:
a. The additional comment and instruction concerning the portion for the Levites (v. 14)
- What is the instruction given to the Levites?
- What is the reason behind this instruction? (note that what the NIV translates as “the best of the land” is “first fruit” in Hebrew)
- How may we apply this truth today?
b. The more detailed explanation concerning the land for the city (vv. 15-20; see Note below)
- What is the size of this portion of land? (v. 15a)
- Where is the city center, its size and its usage? (vv. 15b-16)
- What is the city center surrounded by? (v. 17)
- Then, basically 10,000 cubits is left on each side, i.e. the east and the west (vv. 18-20)
1. What will this remaining portion be used for?
2. Why is it set aside from the “sacred portion”?
(3) What is the message to you today and how may you apply it to your life?
Note:
The use of the city’s land has not been spelled out too clearly by the messenger, but it appears that the city center is for the (temporary) housing of worshippers who come to worship at the temple, and the surrounding pasture land, perhaps, is meant for the sustenance of these worshippers. The larger tract of land to its east and west is clearly said for farming by the workers from the city who are likely more permanent manual laborers from various tribes of Israel who have come to serve the worshippers.
“They must not sell or exchange any of it. This is the best of the land and must not pass into other hands, because it is holy to the Lord.” (Ezek. 48:14)
Although the average Levites have not occupied as important a role as the priest who could come in the presence of the Lord and minister directly in the most sacred activity within the temple, the offering of sacrifices to the Lord on behalf of the people and on their own behalf, however, like the priest, “the Lord is their inheritance” (Deut. 10:9).
While they still receive no (land) allotment like other tribes in Israel (Deut. 18:1), in the new order of the Millennium, they will be given a sizable strip of land out of the “sacred portion” (48:14) with these characteristics:
- This strip of land is called “the first fruit”.
- As such it is holy to the Lord and they cannot sell and exchange any of it.
Although no one should worry about whether they will abuse their allotment, even if we interpret the division of land literally, they are under the reign of Christ in the Millennium; the message carries great significance for the exiles and for us today.
While the Levites should depend on the Lord as their inheritance and should not own any land and should draw their provisions from the Lord’s people, we understand that they had not been living as such. It is interesting to note that in the beginning portion of the accounts of the Acts of Apostles, with the temple and its administrative structure still intact, a person like Barnabas, a Levite, could be a land owner (Acts 4:36).
So the instruction in Ezekiel 48:14 is, in fact, an indictment of the sins of Levites in that they had not treated themselves and their ministry before the Lord as holy. And to us who are more than Levites but NT priests to the spiritual temple of the Lord (1 Pet. 2:5), the message is the same: We have to look upon ourselves and our ministry before the Lord as holy—totally set apart for Him as a “sacred portion” not be traded with the world.
Now, we have come to the close of the vision of the land division and the close of the book of Ezekiel:
48:21-22—The Portion for the Prince
The land allotted to the prince has already been briefly addressed in 45:7 and is not given a more detailed description:
(1) What are its two eastern and western limits? (v. 21; see map in Ezekiel 45:1-12, Year 5 Week 41 Day 286 and note below)
(2) What is at its center? (v. 21)
(3) What might be the significance of its location?
48:30-35—The City’s Gates—It is helpful to read this section together with Revelation 21:12-14 .
(4) What are common things among the two passages?
(5) What are the main differences?
(6) While the city in Revelation is the
heavenly city of New Jerusalem, what is your response to the following?
a. What does the naming of both gates with names of the twelve tribes indicate?
b. What does the name of the foundations of the city with the names of the twelve apostles of the lamb indicate?
c. While Ezekiel’s city is not the eventual heavenly New Jerusalem, what does this vision of the gates of the city indicate?
d. What is the significance of naming this city, “THE LORD IS THERE”?
(7) Pause for a moment and reflect on the entire book of Ezekiel:
a. Name three things that are peculiar about this book.
b. List three main messages to you and how you may apply it to your life.
Note:
The portion allotted to the prince does not appear to be a large area. According to Keil’s calculation, the width of that part of Canaan is only 11 miles of which ten miles have been assigned to the “sacred portion”, leaving only ½ mile on each side for the prince, with a breadth of roughly 3 1/3 miles, like the rest of the tribes (see K&D, 450).
“And the name of the city from that time on will be: ‘THE LORD IS THERE'.” (Ezek. 48:35)
The presenting of sacrifices at the new (Millennium) temple, though certainly not efficacious, but memorial only (Alexander, 154), still leaves one with the question whether the Ezekiel’s temple and all its regulations are literal or spiritually metaphorical only.
Given the total lack of clear distinction between the “thousand-year” period (of Rev. 20:4-6) and the New Heavenly Jerusalem (of Rev. 21:10ff) in the OT prophecies (Isa. 65 is a case in point), I opine that we should humble ourselves and admit that there are many things concerning Ezekiel’s temple and the Millennium that we do not understand.
The Apostle Paul does remind us that “we know in part and we prophesy in part, but when the perfection comes, the imperfect disappears…Now we see but a poor reflection as in a mirror; then we shall see fact to face. Now I know in part; then I shall know fully, even as I am fully known.” (1 Cor. 13:9-10, 12)
One has to admit that there is also a total lack of clear distinction between the first and second coming of Christ in OT prophecies. Before Christ’s incarnation, even the brightest and godliest rabbi would not be able to paint a picture of Christ’s first coming in the person of Jesus Christ, having to spend the first thirty years in obscurity, only to minister publicly for three years and then having to die and be resurrected and ascend to heaven without establishing His Kingdom on earth, at least for some 2,000 years now. But when Christ came in the flesh, all of a sudden, all these OT prophecies concerning His first coming now make perfect sense.
Such, I believe, will be the case concerning the “thousand-year” reign of Christ and Ezekiel’s temple and all its puzzling regulations.
The thing we know for sure is that Christ will come again and “the dwelling of God is with men and He will live with them. They will be His people and God Himself will be with them and be their God” (Rev. 21:3). Such is the realization of the essence Ezekiel 48:35b: “The LORD IS THERE.”