Author: Calleen Hough

The new temple (part 7)

The gates of the new temple described by Ezekiel in Chapters 40 – 48 of his book were designed to limit access to the area where God dwelt. Ezekiel recorded, “And the glory of the LORD came into the house by way of the gate whose prospect is toward the east” (Ezekiel 43:4). After the glory of the LORD entered the temple, Ezekiel recorded, “Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD the God of Israel, hath entered in by it, therefore it shall be shut” (Ezekiel 44:1-2).

After announcing that the east gate would be shut, the LORD told Ezekiel that a prince would enter the temple and eat bread with him, and added, ” he shall enter by way of the porch of that gate, and shall go out by the way of the same” (Ezekiel 44:3). The prince that would enter and eat bread with the LORD was most likely king David or one of his descendants. The prince was first mentioned in Ezekiel 21:25-27 where it says, “And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord GOD; Remove the diadem and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn and it shall be no more until he come whose right it is; and I will give it him.”

God’s plan to replace the evil kings of Israel with one that would obey him, specifically, king David was identified in Ezekiel 34:23-24 where it says, “And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.” According to this passage, The new temple Ezekiel was shown was one that would not only exist in the future, but one that would include both living and resurrected members of God’s kingdom. It says in Ezekiel 37: 25, “they shall dwell in the land…even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever.

The title “prince” was a reference to a human that would rule over God’s kingdom. Although it seems obvious that the mention of David’s name was meant to be taken literally, it is possible the use of the title prince was actually a reference to the Messiah, a man who was expected to establish God’s kingdom on earth. Jesus was expected to do that before he was crucified. Shortly before his triumphal entry into Jerusalem, Jesus told a parable about a certain nobleman that went into a far country to receive a kingdom for himself (Luke 19:12). It says in Luke 19:11 that Jesus told the parable because his disciples “thought that the kingdom of God should immediately appear.”

A clue to the true identity of the prince may be found in Ezekiel 44:5. Ezekiel was told to “mark well the entering in of the house, with every going forth of the sanctuary.” The Hebrew phrase “mark well” means to put it in your heart (7760/3820). In other words, Ezekiel was to pay close attention to or remember which of the gates the prince went into and came out of. The Hebrew word translated entering in, mabo means sunset or the west (3996) and going forth or matso means the rising of the sun or the east (4161). Since there was no gate on the west side of the temple and the east gate was permanently shut, if Ezekiel saw someone entering in from the west and going out through the east gate, that person would have to be able to walk through walls as Jesus did after his resurrection (John 20:26).

The new temple (part 6)

According to Ezekiel’s vision, in the center of the temple courtyard there stood an altar on which sacrifices were to be made. Since the period of grace began, after Jesus’s death and resurrection took place, it has seemed as if sacrifices are no longer necessary. What we can assume from the appearance of an altar in the new temple is that there will come a time when salvation by grace will no longer be available to mankind. In other words, God’s law will once again be the standard by which all men will be judged (Ezekiel 43:27). Although Jesus’ death paid the penalty for every sin that ever had or would be committed, our ability to claim that payment and apply it to our spiritual account has an expiration date, the day he establishes his kingdom on earth.

During Christ’s millennial reign on earth, a new world order will exist that requires submission to God’s will. Obedience to God’s laws will no longer be optional. If you can image a kingdom in which there will be no sins committed against God, you will understand that God’s sovereignty has never been forced upon man up to this time. Free will represents the ability man has to rebel against God. There will come a time when man’s free will is exempted and God’s grace will cease to exist in the sense that it can no longer be claimed in lieu of obedience to the law. Therefore, sacrifices will be made to God just as they were when the first temple was built by king Solomon. At that time, the celebration of feasts signified a right relationship between God and his people. In the future, that relationship will be restored and it will cause the people to do what was never possible before, live according to God’s commandments.

A glimpse into this future new world order is given in Hebrews 13:10-21. It says:

We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach. For here we have no continuing city, but we seek one to come. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you. Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you sooner. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

The new temple (part 5)

Before Jerusalem and the temple of God were destroyed, Ezekiel recorded the departure of the glory of the LORD (Ezekiel 10:18). The glory of the LORD first entered Solomon’s temple at the time of it’s dedication (1 Kings 8:11). The departure of the glory signified a separation from God that meant he would no longer dwell among his people, but would watch from a distance as he controlled the circumstances surrounding their captivity and deportation to Babylon. The exact amount of time that transpired between the departure of the glory of the LORD (Ezekiel 10:18) and his return (Ezekiel 43:4) is unknown because as far as can be seen in scripture, the return of God’s glory has not actually happened yet.

Ezekiel said of the LORD’s return, “And behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory” (Ezekiel 43:2). The LORD’s return to his temple was significant in that there was no expectation that once the temple was destroyed by the Babylonians it would ever be rebuilt. Although the temple was rebuilt by Zerubbabel after the Israelites’ captivity was completed, the temple did not conform to Ezekiel’s specifications (Ezekiel’s Temple). God referred to the temple specifications as “the law of the house” and he told his people to follow them exactly. He said, “And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them” (Ezekiel 43:11).

Perhaps the most obvious difference between Solomon’s temple and the one described by Ezekiel was its purpose. After the LORD’s return, the temple became his throne room. Isaiah was the first to describe this throne room and said, “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (Isaiah 6:1). Isaiah’s vision was supposed to be of a heavenly throne room, but it may have been the same one that Ezekiel described. Ezekiel said, “So the spirit took me up, and brought me into the inner court; and behold, the glory of the LORD filled the house. And I heard him speaking unto me out of the house; and the man stood beside me. And he said unto me, Son of man, this is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever” (Ezekiel 43:5-7).

The new temple (part 4)

Certain areas of the new temple structure described by Ezekiel in chapters 40-48 were cut off from the public. In particular, what was known as the “separate place” (Ezekiel 41:12) could only be accessed from inside the temple court. It is unclear exactly what the separate place represented, but it is likely it was a designated spiritual zone that only holy persons could enter into. Ezekiel was told, “The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering; for the place is holy” (Ezekiel 42:13).

It could be said that the place Ezekiel described as the new temple was an intersection between physical and spiritual realms. The temple existed within a physical space on earth and was visible to the human eye, but may have had dimensions in the spiritual realm that were disconnected or walled off from human perception. Ezekiel’s statement “for the place is holy” (Ezekiel 42:13) could be interpreted, this spot is separated or set apart from the rest of the structure. What he may have meant was that the holy place was connected to or considered a part of heaven. An indication that the separate place had unique spiritual characteristics that could not be translated into the physical realm was the clothing worn by the priests. Ezekiel was told, “When the priests enter therein, then shall they not go out of the holy place into the utter court, but there they shall lay their garments wherein they minister: for they are holy; and shall put on other garments, and shall approach to those things which are for the people” (Ezekiel 42:14).

Each of the four outer walls that surrounded the temple structure measured five hundred reeds or approximately one mile in length. Ezekiel said, “He measured it by the four sides: it had a wall round about five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place” (Ezekiel 42:20). There are several ways the profane place can be looked at, one of which is as a place where death occurs. A difference between profane and holy is that holy things are considered to be eternal or as the Bible sometimes refers to them, ever lasting. God is an eternal being and can only be related to from an eternal perspective. When the Israelites defiled God’s temple, one of the things they did was treat it as if it was just a building, a structure in which things were stored and anyone could live. When the new temple comes into existence, it will be seen as the eternal dwelling place of God, a place where only those that have received eternal life may enter in (Ezekiel 37:25)

The new temple (part 3)

Within Ezekiel’s description of the new temple and its walls was the mention of a building that appeared to be empty. Ezekiel said, “Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits” (Ezekiel 41:12). Ezekiel’s measurement of the cubit was about 21 inches. Translated into inches, the dimensions of the building were 1470 inches (122.5 ft) wide by 1890 inches (157.5 ft) long, and the walls were 105 inches (8.75 ft) thick. In total, there would have been about 19,000 sq ft of space in the building, about as much space as 10 average-sized houses today.

The west building was located behind the main temple structure, in between the temple and the western wall. This building was situated in such a way that it would have blocked the entrance to the west gate unless the gate actually led into the building and would have to be passed through in order to reach the temple. I can only speculate as to the purpose of the west building because Ezekiel didn’t record any details about its furnishings or relationship to temple activities. It is possible the empty building was intended to be a conference room of sorts where the leaders of God’s kingdom could meet and discuss their plans for the day, week, or month ahead.

Perhaps the most difficult aspect of the west building to understand was its location directly in front of the west gate. It doesn’t make sense to have a building blocking the western entrance. Perhaps the west building wasn’t actually intended to be a building, but an enclosure similar to a backyard. With that in mind, it could be that it was used as a place to meet and greet or have private fellowship with a select portion of the population. My guess is that it was intended to be a private fellowship hall for those that were invited guests of the prince mentioned in Ezekiel chapter 44.

During the last supper, Jesus said to his disciples, “And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom” (Luke 22:29-30). The Greek word Jesus used for kingdom, basileia (bas – il – i´ ah) is properly translated as royalty. What Jesus was saying was that when he became king, his disciples would be treated as royalty. In other words, they would have special privileges and access to him that others did not.

The new temple (part 2)

Focusing on the floor plan of the temple described by Ezekiel in chapters 40-48 of his book, it is evident that the gates of the structure provided controlled access to three areas of the temple of God. First, there was the outer court, then the inner court, and finally, the temple itself. The temple complex was surrounded by a square shaped outer wall approximately 1/2 mile in length on each side. A total of seven gates limited access to the temple or house where God dwelt. Beginning with the east gate, Ezekiel portrayed the three gates that provided access to the inner court as being large enough to process as many as 1250 people at a time. The gates were similar to tunnels or long corridors in which stations were set up to perhaps check baggage or the identification of those who wished to pass through. Once inside, the inner court consisted of approximately 360,000 sq ft of standing space for people that wanted to participate in worship services.

Enclosed within the inner court was the temple structure which had to be accessed by three additional gates, one on the east, one on the north, and one on the south. This second set of gates was identical to the ones located in the outer court, except there were tables located along the sides of the gates where animals were killed before they were taken to the altar to be sacrificed. The temple court measured 100 cubits square or 175 ft by 175 ft, approximately 30,000 sq ft. The altar that was used for burnt offerings stood in the center of this court. One final gate or doorway had to be passed through to enter the temple. The size of the entryway was extremely small compared to the other gates. Ezekiel recorded “and he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side” (Ezekiel 40:48). Three cubits would have been enough room for only about three men to enter the gate simultaneously.

Jesus taught about entering into the kingdom of heaven through a straight or narrow gate in his Sermon on the Mount. He said, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). Jesus may have used the temple gates as an illustration of wide and narrow gates because he wanted his followers to understand that worshipping God was not enough to save them from going to hell. Jesus said of himself “I am the door: by me if any man enter in, he shall be saved” (John 10:9). The Greek word Jesus used for door, thura means a portal or entrance and is also translated as gate (2374).

The new temple (part 1)

Ezekiel was taken to the site of a new temple after Jerusalem was destroyed by the Babylonians. The purpose of the visit was for Ezekiel to see and record the floor plan for a restored place of worship for God’s people. It was evident that God wanted his people to know exactly what the temple would look like because a man whose appearance was described as “like the appearance of brass” (Ezekiel 40:3) took great pains to measure every detail of the structure. Ezekiel was told to set his heart upon all that he was shown. In other words, he was told to pay close attention and not to miss any of the specifications that were pointed out to him.

The first aspect of the new temple Ezekiel was shown was the eastern entrance to a courtyard that consisted of a gate, steps, a porch, and chambers or alcoves in which guards could rest. No doubt, the eastern gate would have been where the general public entered the temple. Along with the dimensions of the chambers, Ezekiel was told “between the little chambers were five cubits” (Ezekiel 40:7) or spaces approximately nine feet wide. There is no indication why the chambers were spaced out in such a way, but it is possible the spaces in between the chambers were designed for storage or a place to hold prisoners.

One of the things known about the new temple Ezekiel was shown is that it was never built. After the Israelites returned from captivity, the temple built by Zerubbabel was built by a different specification and so was the temple built by Herod, which was the one standing at the time of Jesus’ birth. There is no reference in Ezekiel’s vision as to when the temple he saw was to be built, but it could be that it will be in use during the millennial reign of Christ. An indicator of this is the type of measure Ezekiel used in his measurements, a long or royal cubit, approximately 20.4 inches in length.

The curious nature of the new temple’s design may be due to its representation of spiritual concepts that have yet to be introduced into God’s kingdom. For instance, the integration of Jews and Gentiles into a single worship system as well as the mixture of resurrected and unresurrected persons into kingdom activities. The only way to tell the real significance of Ezekiel’s new temple may be in the timing of his vision. It says in Ezekiel 40:1, “In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.”

All the dates in the book of Ezekiel are reckoned from the 597 exile. The Hebrew New Year festival known as Rosh Hashanah would have been taking place at the time of Ezekiel’s vision, had the people not been in captivity. More than likely, the vision was a reminder that God’s worship system remained in tact and was still active in spite of the destruction of Jerusalem and the temple that was built there. Perhaps, the introduction of the new temple at that time; April 28, 573 B.C. was a sign that God’s calendar of events was being set in motion and would conclude at the appointed time, the start of millennial reign of Christ.

The final battle (part 3)

The final battle on earth is depicted in the book of Revelation as an all out attempt by Satan to overthrow God’s kingdom (Revelation 20:7-8). In his description of this battle, Ezekiel foretold that the chief prince of Meshech and Tubal would come out of the land of Magog and lead a multinational force against Israel in the latter years (Ezekiel 38:2-9). It seems that the final battle will start at the end of the great tribulation and conclude after the millennial reign of Christ. Similarities between Ezekiel’s account and that of John the apostle show that God orchestrated the initial attack against Israel, but at the end of the thousand year reign of Christ, Satan will deceive Gog and Magog into gathering their army and making a final attempt to regain control of earth.

Ezekiel was told, “Therefore thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: and I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountain of Israel: and I will smite thy bow out of thy left hand, and will cause thine arrows too fall out of thy right hand” (Ezekiel 39:1-3). God’s reference to leaving a sixth part of the army probably meant that only some of the people that fought against Israel would be annihilated. The fact that Satan was able to deceive the nations and Gog and Magog are mentioned at the end of the millennial reign of Christ means that the some of God’s enemies were converted and submitted to the will of God (Revelation 20:20:7-8).

The final battle will not be an isolated conflict, but a war in which all of those on earth that are willing to challenge God’s authority are seduced by Satan into fighting against believers in Jesus Christ. Apparently, the rebellion takes place in Jerusalem and ends with Satan being defeated once and for all. It says in Revelation 20:7-10:

And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

The final battle (part 2)

It will be obvious when the end of the world is near because the events that take place will never have occurred before. For instance, there will be a worldwide earthquake that will change the geographical structure of the earth (Ezekiel 38:20). As Ezekiel described the circumstances leading to the final battle between God and mankind, he made it clear that it would come at a time that was unique and identifiable in advance. Ezekiel was told, “Therefore, son of man, prophecy and say unto Gog, Thus saith the Lord GOD; In that day when my people of Israel dwelleth safely, shalt thou know it?” (Ezekiel 38:14). God’s question was a rhetorical one, implying that Israel dwelling safely would be a rare circumstance that everyone would recognize as being out of the ordinary. Israel has been a nation known for its continual conflict with the rest of the world. Even today, we can see that Israel does not dwell safely among her neighbors. In fact, nuclear war has made it possible for Israel’s enemies to annihilate it with little effort, and yet, Israel continues to exist.

The Lord GOD is portrayed as Israel’s personal defender. When the final battle begins, God will immediately step in. Ezekiel said, “And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. For in my jealousy and in the fire of my wrath have I spoken. Surely in that day there shall be a great shaking in the land of Israel; so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the face of the earth, and all that are upon the face of the earth, shall shake at my presence, and the steep places shall fall, and every wall shall fall to the ground. The Hebrew word translated shake, ra‘ash means to undulate or to have a continuous up and down motion like waves on the sea (7493). In other words, when God shows up on the scene of the final battle, nothing will be left standing, no one will be able to fight against him.

Revelation 6:12-17 gives further insight into what it will be like when God finally faces his foes in battle. It says:

And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scrole when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?

An important aspect of the day of God’s wrath was linked to “the Lamb” who was pictured as the sacrifice for sin and as the mighty conqueror. Jesus’ victory over death was necessary for him to overcome God’s enemies in the final battle.

The final battle (part 1)

A common topic of Old Testament prophecy was the latter days or latter years which represented a period of time when God would bring judgment on all mankind. Jeremiah spoke of God’s wrath during this time period. He said, “Behold, a whirlwind of the LORD is gone forth in fury, even a grievous whirlwind: it shall fall grievously upon the head of the wicked. The anger of the LORD shall not return, until he have executed, and till he have performed the thoughts of his heart: in the latter days ye shall consider it perfectly” (Jeremiah 23:19-20). Basically, what Jeremiah was saying was that things might not make sense right now, but there would come a time when God would settle accounts with his enemies and his people would then understand why he waited to bring judgment on the world.

In order to understand the latter days, you have to look at the beginning of history when God first judged the world. A flood covered the face of the earth and wiped out every sign of life, leaving only one family remaining; Noah and his three sons, Shem, Ham, and Japheth (Genesis 7-8). At that time, God made a covenant with every living creature and promised never again to destroy all life on earth (Genesis 9:16-17). It was then that Noah’s sons went forth and began to repopulate the earth, each having a designated territory to develop. The descendants of Noah’s son Ham settled in northern Africa and the land known as Canaan. It is believed that 14 nations came from Noah’s oldest son, Japheth. The Japhethites lived generally north and west of Canaan in Eurasia. The people of Gomer (the later Cimmerians) and related nations lived near the Black Sea. Magog was possibly the father of a Scythian people who inhabited the Caucasus and adjacent regions southeast of the Black Sea.

Some Bible scholars believe the descendants of Japheth occupy the territory formerly known as the USSR or modern Russia. Russia has been associated with Bible prophecy and the latter days when a final battle will occur between God’s army and the kingdoms of this world. The LORD told Ezekiel, “Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophecy against him…And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords… Gomer, and all his bands; the house of Togarmah of the north quarters, and all his bands: and many people with thee” (Ezekiel 38:2-6).