August 29, 2025

The Great Return

Ezekiel 39-43

Katterli Edwards
Friday's Devo

August 29, 2025

Friday's Devo

August 29, 2025

Big Book Idea

While destruction would come and had come, eventually there will be restoration.

Key Verse | Ezekiel 43:12

This is the law of the temple: the whole territory on the top of the mountain all around shall be most holy. Behold, this is the law of the temple.

Ezekiel 39-43

Chapter 39

And you, son of man, prophesy against Gog and say, Thus says the Lord God: Behold, I am against you, O Gog, chief prince of Meshech 1 39:1 Or Gog, prince of Rosh, Meshech and Tubal. And I will turn you about and drive you forward, 2 39:2 Or and drag you along and bring you up from the uttermost parts of the north, and lead you against the mountains of Israel. Then I will strike your bow from your left hand, and will make your arrows drop out of your right hand. You shall fall on the mountains of Israel, you and all your hordes and the peoples who are with you. I will give you to birds of prey of every sort and to the beasts of the field to be devoured. You shall fall in the open field, for I have spoken, declares the Lord God. I will send fire on Magog and on those who dwell securely in the coastlands, and they shall know that I am the LORD.

And my holy name I will make known in the midst of my people Israel, and I will not let my holy name be profaned anymore. And the nations shall know that I am the LORD, the Holy One in Israel. Behold, it is coming and it will be brought about, declares the Lord God. That is the day of which I have spoken.

Then those who dwell in the cities of Israel will go out and make fires of the weapons and burn them, shields and bucklers, bow and arrows, clubs 3 39:9 Or javelins and spears; and they will make fires of them for seven years, 10 so that they will not need to take wood out of the field or cut down any out of the forests, for they will make their fires of the weapons. They will seize the spoil of those who despoiled them, and plunder those who plundered them, declares the Lord God.

11 On that day I will give to Gog a place for burial in Israel, the Valley of the Travelers, east of the sea. It will block the travelers, for there Gog and all his multitude will be buried. It will be called the Valley of Hamon-gog. 4 39:11 Hamon-gog means the multitude of Gog 12 For seven months the house of Israel will be burying them, in order to cleanse the land. 13 All the people of the land will bury them, and it will bring them renown on the day that I show my glory, declares the Lord God. 14 They will set apart men to travel through the land regularly and bury those travelers remaining on the face of the land, so as to cleanse it. At 5 39:14 Or Until the end of seven months they will make their search. 15 And when these travel through the land and anyone sees a human bone, then he shall set up a sign by it, till the buriers have buried it in the Valley of Hamon-gog. 16 (Hamonah 6 39:16 Hamonah means multitude is also the name of the city.) Thus shall they cleanse the land.

17 As for you, son of man, thus says the Lord God: Speak to the birds of every sort and to all beasts of the field: ‘Assemble and come, gather from all around to the sacrificial feast that I am preparing for you, a great sacrificial feast on the mountains of Israel, and you shall eat flesh and drink blood. 18 You shall eat the flesh of the mighty, and drink the blood of the princes of the earth—of rams, of lambs, and of he-goats, of bulls, all of them fat beasts of Bashan. 19 And you shall eat fat till you are filled, and drink blood till you are drunk, at the sacrificial feast that I am preparing for you. 20 And you shall be filled at my table with horses and charioteers, with mighty men and all kinds of warriors,’ declares the Lord God.

21 And I will set my glory among the nations, and all the nations shall see my judgment that I have executed, and my hand that I have laid on them. 22 The house of Israel shall know that I am the LORD their God, from that day forward. 23 And the nations shall know that the house of Israel went into captivity for their iniquity, because they dealt so treacherously with me that I hid my face from them and gave them into the hand of their adversaries, and they all fell by the sword. 24 I dealt with them according to their uncleanness and their transgressions, and hid my face from them.

The LORD Will Restore Israel

25 Therefore thus says the Lord God: Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel, and I will be jealous for my holy name. 26 They shall forget their shame and all the treachery they have practiced against me, when they dwell securely in their land with none to make them afraid, 27 when I have brought them back from the peoples and gathered them from their enemies' lands, and through them have vindicated my holiness in the sight of many nations. 28 Then they shall know that I am the LORD their God, because I sent them into exile among the nations and then assembled them into their own land. I will leave none of them remaining among the nations anymore. 29 And I will not hide my face anymore from them, when I pour out my Spirit upon the house of Israel, declares the Lord God.”

Chapter 40

Vision of the New Temple

In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city was struck down, on that very day, the hand of the LORD was upon me, and he brought me to the city. 7 40:1 Hebrew brought me there In visions of God he brought me to the land of Israel, and set me down on a very high mountain, on which was a structure like a city to the south. When he brought me there, behold, there was a man whose appearance was like bronze, with a linen cord and a measuring reed in his hand. And he was standing in the gateway. And the man said to me, “Son of man, look with your eyes, and hear with your ears, and set your heart upon all that I shall show you, for you were brought here in order that I might show it to you. Declare all that you see to the house of Israel.”

The East Gate to the Outer Court

And behold, there was a wall all around the outside of the temple area, and the length of the measuring reed in the man's hand was six long cubits, each being a cubit and a handbreadth 8 40:5 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters in length. So he measured the thickness of the wall, one reed; and the height, one reed. Then he went into the gateway facing east, going up its steps, and measured the threshold of the gate, one reed deep. 9 40:6 Hebrew deep, and one threshold, one reed deep And the side rooms, one reed long and one reed broad; and the space between the side rooms, five cubits; and the threshold of the gate by the vestibule of the gate at the inner end, one reed. Then he measured the vestibule of the gateway, on the inside, one reed. Then he measured the vestibule of the gateway, eight cubits; and its jambs, two cubits; and the vestibule of the gate was at the inner end. 10 And there were three side rooms on either side of the east gate. The three were of the same size, and the jambs on either side were of the same size. 11 Then he measured the width of the opening of the gateway, ten cubits; and the length of the gateway, thirteen cubits. 12 There was a barrier before the side rooms, one cubit on either side. And the side rooms were six cubits on either side. 13 Then he measured the gate from the ceiling of the one side room to the ceiling of the other, a breadth of twenty-five cubits; the openings faced each other. 14 He measured also the vestibule, sixty cubits. And around the vestibule of the gateway was the court. 10 40:14 Text uncertain; Hebrew And he made the jambs sixty cubits, and to the jamb of the court was the gateway all around 15 From the front of the gate at the entrance to the front of the inner vestibule of the gate was fifty cubits. 16 And the gateway had windows all around, narrowing inwards toward the side rooms and toward their jambs, and likewise the vestibule had windows all around inside, and on the jambs were palm trees.

The Outer Court

17 Then he brought me into the outer court. And behold, there were chambers and a pavement, all around the court. Thirty chambers faced the pavement. 18 And the pavement ran along the side of the gates, corresponding to the length of the gates. This was the lower pavement. 19 Then he measured the distance from the inner front of the lower gate to the outer front of the inner court, 11 40:19 Hebrew distance from before the low gate before the inner court to the outside a hundred cubits on the east side and on the north side. 12 40:19 Or cubits. So far the eastern gate; now to the northern gate

The North Gate

20 As for the gate that faced toward the north, belonging to the outer court, he measured its length and its breadth. 21 Its side rooms, three on either side, and its jambs and its vestibule were of the same size as those of the first gate. Its length was fifty cubits, and its breadth twenty-five cubits. 22 And its windows, its vestibule, and its palm trees were of the same size as those of the gate that faced toward the east. And by seven steps people would go up to it, and find its vestibule before them. 23 And opposite the gate on the north, as on the east, was a gate to the inner court. And he measured from gate to gate, a hundred cubits.

The South Gate

24 And he led me toward the south, and behold, there was a gate on the south. And he measured its jambs and its vestibule; they had the same size as the others. 25 Both it and its vestibule had windows all around, like the windows of the others. Its length was fifty cubits, and its breadth twenty-five cubits. 26 And there were seven steps leading up to it, and its vestibule was before them, and it had palm trees on its jambs, one on either side. 27 And there was a gate on the south of the inner court. And he measured from gate to gate toward the south, a hundred cubits.

The Inner Court

28 Then he brought me to the inner court through the south gate, and he measured the south gate. It was of the same size as the others. 29 Its side rooms, its jambs, and its vestibule were of the same size as the others, and both it and its vestibule had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 30 And there were vestibules all around, twenty-five cubits long and five cubits broad. 31 Its vestibule faced the outer court, and palm trees were on its jambs, and its stairway had eight steps.

32 Then he brought me to the inner court on the east side, and he measured the gate. It was of the same size as the others. 33 Its side rooms, its jambs, and its vestibule were of the same size as the others, and both it and its vestibule had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 34 Its vestibule faced the outer court, and it had palm trees on its jambs, on either side, and its stairway had eight steps.

35 Then he brought me to the north gate, and he measured it. It had the same size as the others. 36 Its side rooms, its jambs, and its vestibule were of the same size as the others, 13 40:36 One manuscript (compare verses 29 and 33); most manuscripts lack were of the same size as the others and it had windows all around. Its length was fifty cubits, and its breadth twenty-five cubits. 37 Its vestibule 14 40:37 Septuagint, Vulgate (compare verses 26, 31, 34); Hebrew jambs faced the outer court, and it had palm trees on its jambs, on either side, and its stairway had eight steps.

38 There was a chamber with its door in the vestibule of the gate, 15 40:38 Hebrew at the jambs, the gates where the burnt offering was to be washed. 39 And in the vestibule of the gate were two tables on either side, on which the burnt offering and the sin offering and the guilt offering were to be slaughtered. 40 And off to the side, on the outside as one goes up to the entrance of the north gate, were two tables; and off to the other side of the vestibule of the gate were two tables. 41 Four tables were on either side of the gate, eight tables, on which to slaughter. 42 And there were four tables of hewn stone for the burnt offering, a cubit and a half long, and a cubit and a half broad, and one cubit high, on which the instruments were to be laid with which the burnt offerings and the sacrifices were slaughtered. 43 And hooks, 16 40:43 Or shelves a handbreadth long, were fastened all around within. And on the tables the flesh of the offering was to be laid.

Chambers for the Priests

44 On the outside of the inner gateway there were two chambers 17 40:44 Septuagint; Hebrew were chambers for singers in the inner court, one 18 40:44 Hebrew lacks one at the side of the north gate facing south, the other at the side of the south 19 40:44 Septuagint; Hebrew east gate facing north. 45 And he said to me, “This chamber that faces south is for the priests who have charge of the temple, 46 and the chamber that faces north is for the priests who have charge of the altar. These are the sons of Zadok, who alone 20 40:46 Hebrew lacks alone among the sons of Levi may come near to the LORD to minister to him.” 47 And he measured the court, a hundred cubits long and a hundred cubits broad, a square. And the altar was in front of the temple.

The Vestibule of the Temple

48 Then he brought me to the vestibule of the temple and measured the jambs of the vestibule, five cubits on either side. And the breadth of the gate was fourteen cubits, and the sidewalls of the gate 21 40:48 Septuagint; Hebrew lacks was fourteen cubits, and the sidewalls of the gate were three cubits on either side. 49 The length of the vestibule was twenty cubits, and the breadth twelve 22 40:49 Septuagint; Hebrew eleven cubits, and people would go up to it by ten steps. 23 40:49 Septuagint; Hebrew and by steps that would go up to it And there were pillars beside the jambs, one on either side.

Chapter 41

The Inner Temple

Then he brought me to the nave and measured the jambs. On each side six cubits 24 41:1 A cubit was about 18 inches or 45 centimeters was the breadth of the jambs. 25 41:1 Compare Septuagint; Hebrew tent And the breadth of the entrance was ten cubits, and the sidewalls of the entrance were five cubits on either side. And he measured the length of the nave, 26 41:2 Hebrew its length forty cubits, and its breadth, twenty cubits. Then he went into the inner room and measured the jambs of the entrance, two cubits; and the entrance, six cubits; and the sidewalls on either side 27 41:3 Septuagint; Hebrew and the breadth of the entrance, seven cubits. And he measured the length of the room, twenty cubits, and its breadth, twenty cubits, across the nave. And he said to me, “This is the Most Holy Place.”

Then he measured the wall of the temple, six cubits thick, and the breadth of the side chambers, four cubits, all around the temple. And the side chambers were in three stories, one over another, thirty in each story. There were offsets 28 41:6 Septuagint, compare 1 Kings 6:6; the meaning of the Hebrew word is uncertain all around the wall of the temple to serve as supports for the side chambers, so that they should not be supported by the wall of the temple. And it became broader as it wound upward to the side chambers, because the temple was enclosed upward all around the temple. Thus the temple had a broad area upward, and so one went up from the lowest story to the top story through the middle story. I saw also that the temple had a raised platform all around; the foundations of the side chambers measured a full reed of six long cubits. The thickness of the outer wall of the side chambers was five cubits. The free space between the side chambers of the temple and the 10 other chambers was a breadth of twenty cubits all around the temple on every side. 11 And the doors of the side chambers opened on the free space, one door toward the north, and another door toward the south. And the breadth of the free space was five cubits all around.

12 The building that was facing the separate yard on the west side was seventy cubits broad, and the wall of the building was five cubits thick all around, and its length ninety cubits.

13 Then he measured the temple, a hundred cubits long; and the yard and the building with its walls, a hundred cubits long; 14 also the breadth of the east front of the temple and the yard, a hundred cubits.

15 Then he measured the length of the building facing the yard that was at the back and its galleries 29 41:15 The meaning of the Hebrew term is unknown; also verse 16 on either side, a hundred cubits.

The inside of the nave and the vestibules of the court, 16 the thresholds and the narrow windows and the galleries all around the three of them, opposite the threshold, were paneled with wood all around, from the floor up to the windows (now the windows were covered), 17 to the space above the door, even to the inner room, and on the outside. And on all the walls all around, inside and outside, was a measured pattern. 30 41:17 Hebrew were measurements 18 It was carved of cherubim and palm trees, a palm tree between cherub and cherub. Every cherub had two faces: 19 a human face toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side. They were carved on the whole temple all around. 20 From the floor to above the door, cherubim and palm trees were carved; similarly the wall of the nave.

21 The doorposts of the nave were squared, and in front of the Holy Place was something resembling 22 an altar of wood, three cubits high, two cubits long, and two cubits broad. 31 41:22 Septuagint; Hebrew lacks two cubits broad Its corners, its base, 32 41:22 Septuagint; Hebrew length and its walls were of wood. He said to me, “This is the table that is before the LORD.” 23 The nave and the Holy Place had each a double door. 24 The double doors had two leaves apiece, two swinging leaves for each door. 25 And on the doors of the nave were carved cherubim and palm trees, such as were carved on the walls. And there was a canopy 33 41:25 The meaning of the Hebrew word is unknown; also verse 26 of wood in front of the vestibule outside. 26 And there were narrow windows and palm trees on either side, on the sidewalls of the vestibule, the side chambers of the temple, and the canopies.

Chapter 42

The Temple's Chambers

Then he led me out into the outer court, toward the north, and he brought me to the chambers that were opposite the separate yard and opposite the building on the north. The length of the building whose door faced north was a hundred cubits, 34 42:2 A cubit was about 18 inches or 45 centimeters and the breadth fifty cubits. Facing the twenty cubits that belonged to the inner court, and facing the pavement that belonged to the outer court, was gallery 35 42:3 The meaning of the Hebrew word is unknown; also verse 5 against gallery in three stories. And before the chambers was a passage inward, ten cubits wide and a hundred cubits long, 36 42:4 Septuagint, Syriac; Hebrew and a way of one cubit and their doors were on the north. Now the upper chambers were narrower, for the galleries took more away from them than from the lower and middle chambers of the building. For they were in three stories, and they had no pillars like the pillars of the courts. Thus the upper chambers were set back from the ground more than the lower and the middle ones. And there was a wall outside parallel to the chambers, toward the outer court, opposite the chambers, fifty cubits long. For the chambers on the outer court were fifty cubits long, while those opposite the nave 37 42:8 Or temple were a hundred cubits long. Below these chambers was an entrance on the east side, as one enters them from the outer court.

10 In the thickness of the wall of the court, on the south 38 42:10 Septuagint; Hebrew east also, opposite the yard and opposite the building, there were chambers 11 with a passage in front of them. They were similar to the chambers on the north, of the same length and breadth, with the same exits 39 42:11 Hebrew and all their exits and arrangements and doors, 12 as were the entrances of the chambers on the south. There was an entrance at the beginning of the passage, the passage before the corresponding wall on the east as one enters them. 40 42:12 The meaning of the Hebrew verse is uncertain

13 Then he said to me, “The north chambers and the south chambers opposite the yard are the holy chambers, where the priests who approach the LORD shall eat the most holy offerings. There they shall put the most holy offerings—the grain offering, the sin offering, and the guilt offering—for the place is holy. 14 When the priests enter the Holy Place, they shall not go out of it into the outer court without laying there the garments in which they minister, for these are holy. They shall put on other garments before they go near to that which is for the people.”

15 Now when he had finished measuring the interior of the temple area, he led me out by the gate that faced east, and measured the temple area all around. 16 He measured the east side with the measuring reed, 500 cubits by the measuring reed all around. 17 He measured the north side, 500 cubits by the measuring reed all around. 18 He measured the south side, 500 cubits by the measuring reed. 19 Then he turned to the west side and measured, 500 cubits by the measuring reed. 20 He measured it on the four sides. It had a wall around it, 500 cubits long and 500 cubits broad, to make a separation between the holy and the common.

Chapter 43

The Glory of the LORD Fills the Temple

Then he led me to the gate, the gate facing east. And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his glory. And the vision I saw was just like the vision that I had seen when he 41 43:3 Some Hebrew manuscripts and Vulgate; most Hebrew manuscripts when I came to destroy the city, and just like the vision that I had seen by the Chebar canal. And I fell on my face. As the glory of the LORD entered the temple by the gate facing east, the Spirit lifted me up and brought me into the inner court; and behold, the glory of the LORD filled the temple.

While the man was standing beside me, I heard one speaking to me out of the temple, and he said to 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 people of Israel forever. And the house of Israel shall no more defile my holy name, neither they, nor their kings, by their whoring and by the dead bodies 42 43:7 Or the monuments; also verse 9 of their kings at their high places, 43 43:7 Or at their deaths by setting their threshold by my threshold and their doorposts beside my doorposts, with only a wall between me and them. They have defiled my holy name by their abominations that they have committed, so I have consumed them in my anger. Now let them put away their whoring and the dead bodies of their kings far from me, and I will dwell in their midst forever.

10 As for you, son of man, describe to the house of Israel the temple, that they may be ashamed of their iniquities; and they shall measure the plan. 11 And if they are ashamed of all that they have done, make known to them the design of the temple, its arrangement, its exits and its entrances, that is, its whole design; and make known to them as well all its statutes and its whole design and all its laws, and write it down in their sight, so that they may observe all its laws and all its statutes and carry them out. 12 This is the law of the temple: the whole territory on the top of the mountain all around shall be most holy. Behold, this is the law of the temple.

The Altar

13 These are the measurements of the altar by cubits (the cubit being a cubit and a handbreadth): 44 43:13 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters its base shall be one cubit high 45 43:13 Or its gutter shall be one cubit deep and one cubit broad, with a rim of one span 46 43:13 A span was about 9 inches or 22 centimeters around its edge. And this shall be the height of the altar: 14 from the base on the ground to the lower ledge, two cubits, with a breadth of one cubit; and from the smaller ledge to the larger ledge, four cubits, with a breadth of one cubit; 15 and the altar hearth, four cubits; and from the altar hearth projecting upward, four horns. 16 The altar hearth shall be square, twelve cubits long by twelve broad. 17 The ledge also shall be square, fourteen cubits long by fourteen broad, with a rim around it half a cubit broad, and its base one cubit all around. The steps of the altar shall face east.”

18 And he said to me, “Son of man, thus says the Lord God: These are the ordinances for the altar: On the day when it is erected for offering burnt offerings upon it and for throwing blood against it, 19 you shall give to the Levitical priests of the family of Zadok, who draw near to me to minister to me, declares the Lord God, a bull from the herd for a sin offering. 20 And you shall take some of its blood and put it on the four horns of the altar and on the four corners of the ledge and upon the rim all around. Thus you shall purify the altar and make atonement for it. 21 You shall also take the bull of the sin offering, and it shall be burned in the appointed place belonging to the temple, outside the sacred area. 22 And on the second day you shall offer a male goat without blemish for a sin offering; and the altar shall be purified, as it was purified with the bull. 23 When you have finished purifying it, you shall offer a bull from the herd without blemish and a ram from the flock without blemish. 24 You shall present them before the LORD, and the priests shall sprinkle salt on them and offer them up as a burnt offering to the LORD. 25 For seven days you shall provide daily a male goat for a sin offering; also, a bull from the herd and a ram from the flock, without blemish, shall be provided. 26 Seven days shall they make atonement for the altar and cleanse it, and so consecrate it. 47 43:26 Hebrew fill its hand 27 And when they have completed these days, then from the eighth day onward the priests shall offer on the altar your burnt offerings and your peace offerings, and I will accept you, declares the Lord God.”

Footnotes

[1] 39:1 Or Gog, prince of Rosh, Meshech
[2] 39:2 Or and drag you along
[3] 39:9 Or javelins
[4] 39:11 Hamon-gog means the multitude of Gog
[5] 39:14 Or Until
[6] 39:16 Hamonah means multitude
[7] 40:1 Hebrew brought me there
[8] 40:5 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters
[9] 40:6 Hebrew deep, and one threshold, one reed deep
[10] 40:14 Text uncertain; Hebrew And he made the jambs sixty cubits, and to the jamb of the court was the gateway all around
[11] 40:19 Hebrew distance from before the low gate before the inner court to the outside
[12] 40:19 Or cubits. So far the eastern gate; now to the northern gate
[13] 40:36 One manuscript (compare verses 29 and 33); most manuscripts lack were of the same size as the others
[14] 40:37 Septuagint, Vulgate (compare verses 26, 31, 34); Hebrew jambs
[15] 40:38 Hebrew at the jambs, the gates
[16] 40:43 Or shelves
[17] 40:44 Septuagint; Hebrew were chambers for singers
[18] 40:44 Hebrew lacks one
[19] 40:44 Septuagint; Hebrew east
[20] 40:46 Hebrew lacks alone
[21] 40:48 Septuagint; Hebrew lacks was fourteen cubits, and the sidewalls of the gate
[22] 40:49 Septuagint; Hebrew eleven
[23] 40:49 Septuagint; Hebrew and by steps that would go up to it
[24] 41:1 A cubit was about 18 inches or 45 centimeters
[25] 41:1 Compare Septuagint; Hebrew tent
[26] 41:2 Hebrew its length
[27] 41:3 Septuagint; Hebrew and the breadth
[28] 41:6 Septuagint, compare 1 Kings 6:6; the meaning of the Hebrew word is uncertain
[29] 41:15 The meaning of the Hebrew term is unknown; also verse 16
[30] 41:17 Hebrew were measurements
[31] 41:22 Septuagint; Hebrew lacks two cubits broad
[32] 41:22 Septuagint; Hebrew length
[33] 41:25 The meaning of the Hebrew word is unknown; also verse 26
[34] 42:2 A cubit was about 18 inches or 45 centimeters
[35] 42:3 The meaning of the Hebrew word is unknown; also verse 5
[36] 42:4 Septuagint, Syriac; Hebrew and a way of one cubit
[37] 42:8 Or temple
[38] 42:10 Septuagint; Hebrew east
[39] 42:11 Hebrew and all their exits
[40] 42:12 The meaning of the Hebrew verse is uncertain
[41] 43:3 Some Hebrew manuscripts and Vulgate; most Hebrew manuscripts when I
[42] 43:7 Or the monuments; also verse 9
[43] 43:7 Or at their deaths
[44] 43:13 A cubit was about 18 inches or 45 centimeters; a handbreadth was about 3 inches or 7.5 centimeters
[45] 43:13 Or its gutter shall be one cubit deep
[46] 43:13 A span was about 9 inches or 22 centimeters
[47] 43:26 Hebrew fill its hand
Table of Contents
Introduction to Ezekiel

Introduction to Ezekiel

Timeline

Author and Date

The first dated message in Ezekiel is from the summer of 593 B.C., four years after Nebuchadnezzar deported the first group of exiles to Babylon. The latest dated oracle is 22 years later, in April 571 B.C. If Ezekiel was 30 years old when his ministry began (1:1), the final vision of the book came when he was about 50.

Theme and Purpose

Ezekiel spoke to a people forced from their home because they had broken faith with their God. As the spokesman for the Lord, Ezekiel spoke oracles that defended his reputation as a holy God (see especially 36:22–23). The primary purpose of Ezekiel’s message was to restore God’s glory before Israel, who had rejected him in front of the watching nations.

Background

Ezekiel prophesied during a time of great confusion following Israel’s exile to Babylon in 597 B.C. A former Judean king was among the exiles (the 18-year-old Jehoiachin), and the Babylonians had appointed a puppet king to the throne in Jerusalem (Jehoiachin’s uncle, Zedekiah).

In times of crisis, God sent prophets to bring his message to his people. Judah’s exile was therefore a period of intense prophetic activity. (Jeremiah also served during this time.)

Ezekiel’s fellow exiles were his main audience, but his oracles also communicated to people who remained in Judah.

Key Themes

  1. As a priest, Ezekiel was deeply concerned with restoring God’s people to holiness. His understanding of the depth of Israel’s sin is clear in his version of Israel’s history (ch. 20). Even the oracles about a restored Israel (chs. 40–48) include a way to deal with the people’s sin so they can survive in the presence of a holy God. Ezekiel’s concern with sin also accounts for the many places where the book echoes the laws given in the Pentateuch, as well as the similarities between Ezekiel’s new temple (chs. 40–42) and the Exodus tabernacle.
  2. Israel was subject to its national God. However, this God is no tribal deity. He is supreme over all nations. Therefore Nebuchadnezzar, king of mighty Babylon, was simply a tool in God’s hand to accomplish God’s purpose (e.g., 21:19–23; 30:25). God’s absolute supremacy is most clearly demonstrated in the battle against Gog, the final enemy (chs. 38–39), where God alone crushes Gog’s vast hostile forces.
  3. Ezekiel declares judgment on those clinging to false hope, but offers true hope to those who accept God’s judgment (37:11). He linked God’s judgment with the hope of a new heart and spirit (36:22–32).
  4. The condemnation of Israel’s “princes” (e.g., ch. 19) finds its hopeful counterpart in the promise of a future “prince” who would rule with justice (34:23–24) and connect the people to God (46:1–18).

Outline

  1. Inaugural Vision (1:1–3:27)
  2. Judgment on Jerusalem and Judah (4:1–24:27)
  3. Oracles against Foreign Nations (25:1–32:32)
  4. After the Fall of Jerusalem (33:1–39:29)
  5. Vision of Restoration (40:1–48:35)

The Near East at the Time of Ezekiel

c. 593 B.C.

Ezekiel recorded his visions and prophecies while living near Babylon, where he had been exiled years earlier. By Ezekiel’s time, the Babylonian Empire had conquered almost all of the area along the eastern coast of the Mediterranean Sea. It would eventually conquer even the land of Egypt, where many other Judeans had fled.

The Near East at the Time of Ezekiel

The Global Message of Ezekiel

The Global Message of Ezekiel

The book of Ezekiel is filled with global significance, both for the world of Ezekiel’s time and for our own world today.

Israel’s Failure

Ezekiel lived and prophesied among the Jewish exiles in Babylon immediately after the fall of Jerusalem in 586 B.C. This was a tragic time in Israel’s history. God’s promises to Abraham, including the promise that his descendants would live and flourish in the Promised Land, seemed to have been long forgotten. Another cause for discouragement was the way Israel had failed in its calling to be a light to the nations. Instead, the nations had influenced Israel, introducing idolatry and other forms of faithlessness into the life of God’s covenant people.

A particular focus of Ezekiel is the way in which Israel’s failures reflect on God himself. In the eyes of the surrounding nations, God is spurned on account of Israel’s lack of loyalty to him. God is therefore going to take matters directly into his own hands: “It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name. . . . And the nations will know that I am the LORD” (Ezek. 36:22–23). Throughout Ezekiel, therefore, we hear God determining to act “for the sake of his name” (20:9, 14, 22, 44; 36:22) and “that they might know that I am the LORD” (20:12, 26). God’s glory was at stake in Israel’s fidelity—or lack thereof.

God’s Solution

At the same time, Israel’s own fate was bound up with the fate of God’s honor. God says to Israel, “through you I will vindicate my holiness before their eyes. I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you” (36:23–25). God would not vindicate his own name and honor at Israel’s expense, but rather through mercifully restoring them to himself. Throughout the book of Ezekiel, then, the focus constantly swivels between God’s holiness and mercy, his glory and his grace, his righteous hostility toward his people’s sin and his covenantally bound love for them. Both his holiness and his covenant love are key characteristics of God. They are nonnegotiable, definitive divine attributes. Neither can be compromised.

Only in Christ is this tension resolved. For it is only in Christ that God’s holiness and justice, on the one hand, and his mercy and love, on the other, are reconciled without compromising either. For in Christ God’s righteous justice is satisfied, and yet God’s amazing grace is on full display as believers receive freely the benefits of Christ’s atoning work.

Another way we see Ezekiel’s prophecy anticipate Christ is through the whole-Bible theme of spiritual marriage and adultery. Ezekiel 16 and 23, for example, graphically portray Israel’s faithlessness in terms of whoredom: God is the divine husband, Israel is the faithless wife. This metaphor carries on into the New Testament, where Christ is the great Bridegroom who gives himself up for the sake of his bride (Eph. 5:25–27, 32; compare Mark 2:19; John 3:29). Indeed, this is the note on which the New Testament ends, as the new Jerusalem comes down out of heaven and Christ is depicted as a sacrificial “Lamb” who has given his life for the sake of “the Bride, the wife of the Lamb” (Rev. 21:9).

Universal Themes in Ezekiel

The witness of God’s people to the world. The catastrophe into which Ezekiel was born—exile to Babylon—was the polar opposite of what God had called Israel to do. Israel was to be a light to the nations (Gen. 12:1–3; Isa. 49:6; 60:3). Instead, the nations had brought darkness to Israel (see Ezek. 34:12–13). Ezekiel shows how this capitulation to the godless ways of the nations detracts from God’s own glory. It is the welfare of God’s name, not only the welfare of Israel, that is at stake in Israel’s corporate life. God’s people then and now are called to bring the mercy of God to all the nations of the world, so that God might be properly glorified, and the peoples of the earth might be restored to their Maker.

God is Lord of all the nations. Regardless of whether God’s own people are faithful to their mission to be a light to the nations, Ezekiel teaches us that the God of Israel is no tribal deity but is Lord of all the nations of the world. Even the mighty king of Babylon, seemingly invincible, does only what the God of Israel decrees (Ezek. 21:19–23; 30:25). In the climactic battle against Gog, too, we see God’s global supremacy as he crushes this rebellious foe (chs. 38–39).

The Global Message of Ezekiel for Today

The core message of Ezekiel for the worldwide church today is its radical God-centeredness. The God who is presented in Ezekiel is utterly transcendent, perfectly holy, and not to be relegated to the sidelines of the corporate life of his people. At the same time, the Lord is depicted in Ezekiel as great not only in holiness but in mercy. In spite of his people’s faithlessness, he is not abandoning them but will himself sprinkle them clean and give them new hearts (Ezek. 11:19–20; 36:25–26).

In our God-minimizing world today, the message of Ezekiel is much needed. Around the world, sin manifests itself not only in outright rebellion and transgression but also in a subtle sidelining of God, both individually and corporately. Trust in political power replaces trust in God’s rightful rule. The false security of money replaces the only solid refuge in God. The passing delights of sexual immorality replace the lasting delights of walking with God. Consumerism and a flood of advertising dull us into thinking that this world is our one shot at truly living. Greedy consumption of the earth’s resources by a powerful few replaces wise stewardship of what God has entrusted to the human race.

In an age of God-minimization, the global church has an urgent message: Our God reigns. He rules over all in power and might, and one day judgment will fall upon those who cling to the things of this world. Yet our message is two-pronged: not only does God reign in might and justice and judgment-to-come, he also invites into his goodness any who will bow their knee to him (Ezek. 37:23). To those who do, their lifeless bones will be given life, the very breath of God (37:1–14). They will be sprinkled clean (36:25). One day Eden will be restored, and all those from around the world who entrust themselves to the Lord will be part of that great and final restoration (36:33–36).

Ezekiel Fact #26: Valley of dry bones

Fact: Valley of dry bones

Although Jerusalem was defeated (33:21–22), Ezek­iel preaches a message of hope in chs. 33–48. In ch. 37, his vision of a valley of dry bones promises that God’s Spirit will restore Israel. This is one of the most famous passages in Ezekiel.

Ezekiel Fact #28: The prophecy in chs. 40–48

Fact: The prophecy in chs. 40–48

The prophecy in chs. 40–48 is one of the most difficult passages in the Bible. But certain points are clear. It looks forward to a time when God will dwell among his people. It also emphasizes his supremacy in all things.

Ezekiel Fact #27: Gog and Magog

Fact: Gog and Magog

Gog and Magog. In chs. 38–39, Ezekiel prophesies that a mysterious ruler called Gog from an unknown land called Magog will attack Israel. There are many suggestions about who and what Gog and Magog mean, but no agreement has been reached.

Ezekiel Fact #29: The Lord returns to his temple

Fact: The Lord returns to his temple

The Lord returns to his temple. Because of the people’s rebellion, the glory of the Lord departed from the temple in Ezekiel’s vision (10:18–22). But later Ezekiel has a vision in which God returns to the temple (43:1–5), beginning a new era in his relationship with his people. In the NT, the apostle Paul teaches that those who believe in Christ are the “temple” in which God is pleased to dwell (1 Cor. 3:16).

Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 39:1–6 God’s opposition to Gog is repeated as the invasion of Israel proceeds. Gog’s army falls solely by the hand of God. On Meshech and Tubal, see notes on 27:13; 38:2. uttermost parts. See note on 38:6.

Study Notes

Ezek. 39:9 The seven years of fuel provided by the enemy’s abandoned weapons corresponds to the “seven months” of burial in v. 14.

Study Notes

Ezek. 39:21–24 all the nations shall see my judgment. This demonstration of God’s power serves as his defense before the nations. It also puts Israel’s exile into proper perspective. Their expulsion from their land was not because their God was incapable of protecting them. On the contrary, their sin compelled God to hide his face (vv. 23, 24; compare v. 29) from them, leaving them to the punishment they deserved for their iniquity of turning against God (see Deut. 31:18).

Study Notes

Ezek. 33:1–39:29 After the Fall of Jerusalem. Following the central collection of foreign-nation oracles, the focus returns to Judah (or “the house of Israel,” as Ezekiel usually calls it). Before Jerusalem’s fall, Ezekiel’s message was primarily warning and doom, with occasional hints of hope. After Jerusalem’s destruction (33:21–22), the balance is reversed.

Ezek. 38:1–39:29 Ezekiel addresses the mysterious Gog, ruler of the equally mysterious Magog (see note on 38:2). He pronounces judgment on Gog for attacking the renewed Israel (38:1–3, 7–13). However, there is a power greater than Gog. The sovereign God of Israel reigns over Gog’s plans, which will be used to defend God’s holiness (38:14–16). Gog and his hordes attack, bringing danger to God’s people and to the natural world. But the army meets the wrath of God, who brings honor to himself before the nations (38:17–23). Gog’s army falls (39:1–6), an event that strengthens God’s people as they see the greatness of their God (39:7–8). No question will remain about the reason for Israel’s earlier exile: the all-powerful God withdrew from them because of their treachery, but this final victory displays God’s supremacy (39:21–24) and marks the final restoration of his people (39:25–29).

Ezek. 39:25–29 The final element of the oracle focuses on Israel rather than Gog. These brief verses echo many of the restoration passages in chs. 34–37, including the themes of renewal for the whole house of Israel (39:25), the turning away from previous treachery (v. 26), and the gathering and return of those once scattered (vv. 27–28).

Ezekiel Fact #27: Gog and Magog

Fact: Gog and Magog

Gog and Magog. In chs. 38–39, Ezekiel prophesies that a mysterious ruler called Gog from an unknown land called Magog will attack Israel. There are many suggestions about who and what Gog and Magog mean, but no agreement has been reached.

Study Notes

Ezek. 40:1–4 The date corresponds to April 573 B.C. About 12 years have passed since the last dated oracle (32:1). The phrase visions of God links this vision with 1:1 and 8:3. The ruined city is in the prophet’s mind (40:1) as the vision of a new city comes to him (v. 2).

Study Notes

Ezek. 40:5–27 The tour with accompanying measurements begins at the main east entrance. The main units of measurement are given (v. 5): the reed, about 10 feet (3.1 m), which was equal to six long cubits of about 20 inches (50 cm). The outer wall is thus about 10 feet high and 10 feet thick (v. 5; 3 m high and 3 m thick).

Study Notes
See chart See chart
Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 40:28–49 Ezekiel’s guide then leads him into the inner court by way of the south gate (v. 28). The descriptions are briefer since the design is repeated from the outer gates. The sequence now is south gate (vv. 28–31), east gate (vv. 32–34), and north gate (vv. 35–37). This area is reserved for priestly use. The furnishings and tools used in sacrificial ceremonies are described in vv. 38–43. The chambers used by two classes of ministering priests (see 44:9–31) are found in the north and south gates (40:44–47). Ezekiel and his guide then approach the central structure of the inner court, the temple building itself (vv. 48–49). With 10 steps (v. 49; compare vv. 22, 31), it is the tallest of any set of stairs.

Study Notes
See chart See chart
Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 41:1–26 The temple floor plan and structure is described in detail. The nave (v. 1) is the main hall of the temple. Ezekiel is guided into its interior but does not follow his guide into the Most Holy Place (v. 4). Verses 5–11 describe the three-story structure built into the temple’s walls. A building is located to the extreme west of the temple complex (v. 12), but no purpose is identified for it.

Study Notes

Ezek. 42:1–14 Ezekiel is led to the outer court. He describes the construction of the chambers in the wall of the court’s north area (vv. 1–9). Clearly the same arrangement is meant in vv. 10–12, although it appears that south is more likely the original reading in v. 10 (see ESV footnote). In these rooms the priests prepare for their duties (vv. 13–14).

Study Notes
See chart See chart
Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 40:1–42:20 Fourteen years after the destruction of Jerusalem, Ezekiel is given a vision of a rebuilt temple, just as he had been given a temple vision 20 years earlier (8:1). As on that occasion, a heavenly being leads him around the temple precincts. This time, however, the vision does not reveal the sin of Ezekiel’s people but the splendor of his God. The temple itself appears to be geometrically idealized. It is a square structure, with the most sacred place being both the innermost and the uppermost. Ezekiel is led back to the outer court in ch. 42, where various chambers of the temple area are identified. See illustration.

Ezek. 42:15–20 Finally, Ezekiel and his guide return to the place where they began, the main east gate of the temple complex (v. 15; see 40:5–6). Starting there, and proceeding counterclockwise, the external dimensions are measured as 500 cubits by 500 cubits square (roughly 830 feet/253 m). The sacredness of the entire space is emphasized by the closing comment, that the wall separates the holy and the common.

See chart See chart Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 43:1–5 The return of God’s glory to the temple is one of the most dramatic moments in the book. His return is the counterpart to his departure in 10:18–22 and 11:23. It also completes the temple tour: all that was lacking from this sacred space was God. However, this moment also forms a new beginning. The arrival of God’s glory in his temple begins a new era in the relationship between God and the people. This becomes the focus of the rest of the vision.

Ezekiel Fact #29: The Lord returns to his temple

Fact: The Lord returns to his temple

The Lord returns to his temple. Because of the people’s rebellion, the glory of the Lord departed from the temple in Ezekiel’s vision (10:18–22). But later Ezekiel has a vision in which God returns to the temple (43:1–5), beginning a new era in his relationship with his people. In the NT, the apostle Paul teaches that those who believe in Christ are the “temple” in which God is pleased to dwell (1 Cor. 3:16).

Study Notes

Ezek. 43:6–12 God’s return to the temple sets everything right again, but his holiness places demands on his people. Verses 7–9 combine promise and warning. The bond between God and his people is unbreakable (I will dwell . . . forever, v. 7) but he will not tolerate their earlier idolatry (vv. 8–9). This temple (v. 10) has no royal palace next to it to defile it, in contrast to Solomon’s temple/palace complex (see 1 Kings 7:8). As Ezek. 43:11–12 makes clear, these measurements and regulations are not merely interesting details but communicate something of the character of God.

Study Notes

Ezek. 43:13–17 The altar’s design is described. The altar is square, like the temple itself, with a horn at each corner (e.g., Ex. 29:12; Ps. 118:27).

See chart See chart
Ezekiel’s Temple Vision

Ezekiel’s Temple Vision

Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.

Temple Plan

The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.

Reference Explanation
A 41:4 The “Most Holy Place.”
B 41:3 The inner room of the temple.
C 41:2 The entrance to the temple.
D 43:13–17 The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry.
E 40:46 Chamber for Zadokite priests.
F 40:45 Chamber for “priests who have charge of the temple.”
G 40:17–19 The outer court, with its 30 chambers in the outer wall (40:17).
H 46:21–24 The temple “kitchens,” one in each corner of the outer court.
I 40:17 The 30 outer chambers.
J 46:2 The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court.
K 43:1 The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23).

Temple Tour

Reference Explanation
1 40:6 The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted.
2 40:17 From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area.
3 40:20 The northern-facing gate.
4 40:24 En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative.
5 40:28 Ezekiel’s entry to the inner court is by way of its south gate . . .
6 40:32 . . . then to the east gate (past the imposing altar, not yet described) . . .
7 40:35 . . . and on to the north gate, which includes areas for handling sacrificial animals.
8 40:48; 41:1 Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior.
9 42:1 They exit the inner court through its north gate to explore the northwestern quadrant of the outer court.
10 42:15 Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5).

Ezekiel’s Temple Vision

Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.

Study Notes

Ezek. 43:18–27 This section describes the purification rituals required for the altar before it is ready for regular use.

S4:207 Ezekiel 39-43

Listen Now

Dive Deeper | Ezekiel 39-43

I am a big movie nerd. Almost every genre has something incredible to watch as you get to immerse yourself in someone else's story. Comedies are entertaining, but I think my favorite movies are actually the ones that test my faith. Having a biblical worldview means that I am unsurprised when sinful people sin and evil rises, even when it is super disappointing. I grieve as I watch the consequences unfold from tragedy or poor choices.

And then, there's a shift.

A trumpet comes in, the screen brightens, and hope fills the room.

Whether it's Gandalf riding into Helm's Deep, the Avengers assembling, Aslan showing up at just the right time, or Rocky managing to get up again, our souls crave these kinds of stories. We have a soul-level need to know that good triumphs over evil. Hope is not lost, and the movie doesn't end in darkness.

Friends, this is the hope we have in Jesus!

As we've been reading Ezekiel (and truly much of the Old Testament), I find myself discouraged and weary. How long will these characters cycle through sin, consequence, and repentance? Now, you're telling me that after all that to get settled in the Promised Land, they're going to lose it? 

Even when it seems all hope is lost, God never abandoned them! The same Father who brought the Israelites out of Egypt and out of the wilderness will bring them home and will "dwell in [their] midst . . . forever." (Ezekiel 43:7b) 

Still, a greater hope than Jerusalem is on his way. We can cling to this hope "as a sure and steadfast anchor of the soul" (Hebrews 6:19a). The Israelites were facing consequences for their sin—maybe you relate. Or, you might find yourself reeling from the devastating effects of someone else's sin. Take heart and look to the rising dawn, my friends. Salvation isn't just coming, it's here!

Pray for hope. Ask God to reveal his redemptive nature to you. Begin keeping a list in your Bible of when he restores, saves, rebuilds, and heals as we continue.

This month's memory verse

"But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness."

– Lamentations 3:21-23

Discussion Questions

1. Where in your story do you only see darkness? Invite your community group into these spaces. You can find brothers and sisters to specifically link arms in your trials through different care and recovery ministries. Check them out: watermark.org/ministries/care.

2. Do you believe that God has plans for redemption? Do you trust him if those plans will be fulfilled eternally, rather than during our time on earth? Psalm 31 has been an anchor for me to recommit my trust in God's plans and timing.

3. Where do you long to see restoration? Pray boldly and ask the God of the universe to step in! I know it feels scary. Trust that his way is perfect and his plans are just (Psalm 18:30). He is also a Father who loves his children—so ask (Matthew 7:7-12)! He is in the business of bringing dead things to life.