August 30, 2025
Future Restoration
Ezekiel 44-48
McKenzie White
Big Book Idea
While destruction would come and had come, eventually there will be restoration.
Key Verse | Ezekiel 48:35
"The circumference of the city shall be 18,000 cubits. And the name of the city from that time on shall be, The LORD Is There.”
Ezekiel 44-48
Chapter 44
The Gate for the Prince
1 Then he brought me back to the outer gate of the sanctuary, which faces east. And it was shut. 2 And the LORD said to me, “This gate shall remain shut; it shall not be opened, and no one shall enter by it, for the LORD, the God of Israel, has entered by it. Therefore it shall remain shut. 3 Only the prince may sit in it to eat bread before the LORD. He shall enter by way of the vestibule of the gate, and shall go out by the same way.”
4 Then he brought me by way of the north gate to the front of the temple, and I looked, and behold, the glory of the LORD filled the temple of the LORD. And I fell on my face. 5 And the LORD said to me, “Son of man, mark well, see with your eyes, and hear with your ears all that I shall tell you concerning all the statutes of the temple of the LORD and all its laws. And mark well the entrance to the temple and all the exits from the sanctuary. 6 And say to the rebellious house, 1 44:6 Septuagint; Hebrew lacks house to the house of Israel, Thus says the Lord God: O house of Israel, enough of all your abominations, 7 in admitting foreigners, uncircumcised in heart and flesh, to be in my sanctuary, profaning my temple, when you offer to me my food, the fat and the blood. You 2 44:7 Septuagint, Syriac, Vulgate; Hebrew They have broken my covenant, in addition to all your abominations. 8 And you have not kept charge of my holy things, but you have set others to keep my charge for you in my sanctuary.
9 Thus says the Lord God: No foreigner, uncircumcised in heart and flesh, of all the foreigners who are among the people of Israel, shall enter my sanctuary. 10 But the Levites who went far from me, going astray from me after their idols when Israel went astray, shall bear their punishment. 3 44:10 Or iniquity; also verse 12 11 They shall be ministers in my sanctuary, having oversight at the gates of the temple and ministering in the temple. They shall slaughter the burnt offering and the sacrifice for the people, and they shall stand before the people, to minister to them. 12 Because they ministered to them before their idols and became a stumbling block of iniquity to the house of Israel, therefore I have sworn concerning them, declares the Lord God, and they shall bear their punishment. 13 They shall not come near to me, to serve me as priest, nor come near any of my holy things and the things that are most holy, but they shall bear their shame and the abominations that they have committed. 14 Yet I will appoint them to keep charge of the temple, to do all its service and all that is to be done in it.
Rules for Levitical Priests
15 But the Levitical priests, the sons of Zadok, who kept the charge of my sanctuary when the people of Israel went astray from me, shall come near to me to minister to me. And they shall stand before me to offer me the fat and the blood, declares the Lord God. 16 They shall enter my sanctuary, and they shall approach my table, to minister to me, and they shall keep my charge. 17 When they enter the gates of the inner court, they shall wear linen garments. They shall have nothing of wool on them, while they minister at the gates of the inner court, and within. 18 They shall have linen turbans on their heads, and linen undergarments around their waists. They shall not bind themselves with anything that causes sweat. 19 And when they go out into the outer court to the people, they shall put off the garments in which they have been ministering and lay them in the holy chambers. And they shall put on other garments, lest they transmit holiness to the people with their garments. 20 They shall not shave their heads or let their locks grow long; they shall surely trim the hair of their heads. 21 No priest shall drink wine when he enters the inner court. 22 They shall not marry a widow or a divorced woman, but only virgins of the offspring of the house of Israel, or a widow who is the widow of a priest. 23 They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean. 24 In a dispute, they shall act as judges, and they shall judge it according to my judgments. They shall keep my laws and my statutes in all my appointed feasts, and they shall keep my Sabbaths holy. 25 They shall not defile themselves by going near to a dead person. However, for father or mother, for son or daughter, for brother or unmarried sister they may defile themselves. 26 After he 4 44:26 That is, a priest has become clean, they shall count seven days for him. 27 And on the day that he goes into the Holy Place, into the inner court, to minister in the Holy Place, he shall offer his sin offering, declares the Lord God.
28 This shall be their inheritance: I am their inheritance: and you shall give them no possession in Israel; I am their possession. 29 They shall eat the grain offering, the sin offering, and the guilt offering, and every devoted thing in Israel shall be theirs. 30 And the first of all the firstfruits of all kinds, and every offering of all kinds from all your offerings, shall belong to the priests. You shall also give to the priests the first of your dough, that a blessing may rest on your house. 31 The priests shall not eat of anything, whether bird or beast, that has died of itself or is torn by wild animals.
Chapter 45
The Holy District
1 When you allot the land as an inheritance, you shall set apart for the LORD a portion of the land as a holy district, 25,000 cubits 5 45:1 A cubit was about 18 inches or 45 centimeters long and 20,000 6 45:1 Septuagint; Hebrew 10,000 cubits broad. It shall be holy throughout its whole extent. 2 Of this a square plot of 500 by 500 cubits shall be for the sanctuary, with fifty cubits for an open space around it. 3 And from this measured district you shall measure off a section 25,000 cubits long and 10,000 broad, in which shall be the sanctuary, the Most Holy Place. 4 It shall be the holy portion of the land. It shall be for the priests, who minister in the sanctuary and approach the LORD to minister to him, and it shall be a place for their houses and a holy place for the sanctuary. 5 Another section, 25,000 cubits long and 10,000 cubits broad, shall be for the Levites who minister at the temple, as their possession for cities to live in. 7 45:5 Septuagint; Hebrew as their possession, twenty chambers
6 Alongside the portion set apart as the holy district you shall assign for the property of the city an area 5,000 cubits broad and 25,000 cubits long. It shall belong to the whole house of Israel.
The Portion for the Prince
7 And to the prince shall belong the land on both sides of the holy district and the property of the city, alongside the holy district and the property of the city, on the west and on the east, corresponding in length to one of the tribal portions, and extending from the western to the eastern boundary 8 of the land. It is to be his property in Israel. And my princes shall no more oppress my people, but they shall let the house of Israel have the land according to their tribes.
9 Thus says the Lord God: Enough, O princes of Israel! Put away violence and oppression, and execute justice and righteousness. Cease your evictions of my people, declares the Lord God.
10 You shall have just balances, a just ephah, and a just bath. 8 45:10 An ephah was about 3/5 of a bushel or 22 liters; a bath was about 6 gallons or 22 liters 11 The ephah and the bath shall be of the same measure, the bath containing one tenth of a homer, 9 45:11 A homer was about 6 bushels or 220 liters and the ephah one tenth of a homer; the homer shall be the standard measure. 12 The shekel shall be twenty gerahs; 10 45:12 A shekel was about 2/5 ounce or 11 grams; a gerah was about 1/50 ounce or 0.6 gram twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina. 11 45:12 A mina was about 1 1/4 pounds or 0.6 kilogram
13 This is the offering that you shall make: one sixth of an ephah from each homer of wheat, and one sixth of an ephah from each homer of barley, 14 and as the fixed portion of oil, measured in baths, one tenth of a bath from each cor 12 45:14 A cor was about 6 bushels or 220 liters (the cor, like the homer, contains ten baths). 13 45:14 See Vulgate; Hebrew (ten baths are a homer, for ten baths are a homer) 15 And one sheep from every flock of two hundred, from the watering places of Israel for grain offering, burnt offering, and peace offerings, to make atonement for them, declares the Lord God. 16 All the people of the land shall be obliged to give this offering to the prince in Israel. 17 It shall be the prince's duty to furnish the burnt offerings, grain offerings, and drink offerings, at the feasts, the new moons, and the Sabbaths, all the appointed feasts of the house of Israel: he shall provide the sin offerings, grain offerings, burnt offerings, and peace offerings, to make atonement on behalf of the house of Israel.
18 Thus says the Lord God: In the first month, on the first day of the month, you shall take a bull from the herd without blemish, and purify the sanctuary. 19 The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple, the four corners of the ledge of the altar, and the posts of the gate of the inner court. 20 You shall do the same on the seventh day of the month for anyone who has sinned through error or ignorance; so you shall make atonement for the temple.
21 In the first month, on the fourteenth day of the month, you shall celebrate the Feast of the Passover, and for seven days unleavened bread shall be eaten. 22 On that day the prince shall provide for himself and all the people of the land a young bull for a sin offering. 23 And on the seven days of the festival he shall provide as a burnt offering to the LORD seven young bulls and seven rams without blemish, on each of the seven days; and a male goat daily for a sin offering. 24 And he shall provide as a grain offering an ephah for each bull, an ephah for each ram, and a hin 14 45:24 A hin was about 4 quarts or 3.5 liters of oil to each ephah. 25 In the seventh month, on the fifteenth day of the month and for the seven days of the feast, he shall make the same provision for sin offerings, burnt offerings, and grain offerings, and for the oil.
Chapter 46
The Prince and the Feasts
1 Thus says the Lord God: The gate of the inner court that faces east shall be shut on the six working days, but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened. 2 The prince shall enter by the vestibule of the gate from outside, and shall take his stand by the post of the gate. The priests shall offer his burnt offering and his peace offerings, and he shall worship at the threshold of the gate. Then he shall go out, but the gate shall not be shut until evening. 3 The people of the land shall bow down at the entrance of that gate before the LORD on the Sabbaths and on the new moons. 4 The burnt offering that the prince offers to the LORD on the Sabbath day shall be six lambs without blemish and a ram without blemish. 5 And the grain offering with the ram shall be an ephah, 15 46:5 An ephah was about 3/5 bushel or 22 liters and the grain offering with the lambs shall be as much as he is able, together with a hin 16 46:5 A hin was about 4 quarts or 3.5 liters of oil to each ephah. 6 On the day of the new moon he shall offer a bull from the herd without blemish, and six lambs and a ram, which shall be without blemish. 7 As a grain offering he shall provide an ephah with the bull and an ephah with the ram, and with the lambs as much as he is able, together with a hin of oil to each ephah. 8 When the prince enters, he shall enter by the vestibule of the gate, and he shall go out by the same way.
9 When the people of the land come before the LORD at the appointed feasts, he who enters by the north gate to worship shall go out by the south gate, and he who enters by the south gate shall go out by the north gate: no one shall return by way of the gate by which he entered, but each shall go out straight ahead. 10 When they enter, the prince shall enter with them, and when they go out, he shall go out.
11 At the feasts and the appointed festivals, the grain offering with a young bull shall be an ephah, and with a ram an ephah, and with the lambs as much as one is able to give, together with a hin of oil to an ephah. 12 When the prince provides a freewill offering, either a burnt offering or peace offerings as a freewill offering to the LORD, the gate facing east shall be opened for him. And he shall offer his burnt offering or his peace offerings as he does on the Sabbath day. Then he shall go out, and after he has gone out the gate shall be shut.
13 You shall provide a lamb a year old without blemish for a burnt offering to the LORD daily; morning by morning you shall provide it. 14 And you shall provide a grain offering with it morning by morning, one sixth of an ephah, and one third of a hin of oil to moisten the flour, as a grain offering to the LORD. This is a perpetual statute. 15 Thus the lamb and the meal offering and the oil shall be provided, morning by morning, for a regular burnt offering.
16 Thus says the Lord God: If the prince makes a gift to any of his sons as his inheritance, it shall belong to his sons. It is their property by inheritance. 17 But if he makes a gift out of his inheritance to one of his servants, it shall be his to the year of liberty. Then it shall revert to the prince; surely it is his inheritance—it shall belong to his sons. 18 The prince shall not take any of the inheritance of the people, thrusting them out of their property. He shall give his sons their inheritance out of his own property, so that none of my people shall be scattered from his property.”
Boiling Places for Offerings
19 Then he brought me through the entrance, which was at the side of the gate, to the north row of the holy chambers for the priests, and behold, a place was there at the extreme western end of them. 20 And he said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, and where they shall bake the grain offering, in order not to bring them out into the outer court and so transmit holiness to the people.”
21 Then he brought me out to the outer court and led me around to the four corners of the court. And behold, in each corner of the court there was another court— 22 in the four corners of the court were small 17 46:22 Septuagint, Syriac, Vulgate; the meaning of the Hebrew word is uncertain courts, forty cubits 18 46:22 A cubit was about 18 inches or 45 centimeters long and thirty broad; the four were of the same size. 23 On the inside, around each of the four courts was a row of masonry, with hearths made at the bottom of the rows all around. 24 Then he said to me, “These are the kitchens where those who minister at the temple shall boil the sacrifices of the people.”
Chapter 47
Water Flowing from the Temple
1 Then he brought me back to the door of the temple, and behold, water was issuing from below the threshold of the temple toward the east (for the temple faced east). The water was flowing down from below the south end of the threshold of the temple, south of the altar. 2 Then he brought me out by way of the north gate and led me around on the outside to the outer gate that faces toward the east; and behold, the water was trickling out on the south side.
3 Going on eastward with a measuring line in his hand, the man measured a thousand cubits, 19 47:3 A cubit was about 18 inches or 45 centimeters and then led me through the water, and it was ankle-deep. 4 Again he measured a thousand, and led me through the water, and it was knee-deep. Again he measured a thousand, and led me through the water, and it was waist-deep. 5 Again he measured a thousand, and it was a river that I could not pass through, for the water had risen. It was deep enough to swim in, a river that could not be passed through. 6 And he said to me, “Son of man, have you seen this?”
Then he led me back to the bank of the river. 7 As I went back, I saw on the bank of the river very many trees on the one side and on the other. 8 And he said to me, “This water flows toward the eastern region and goes down into the Arabah, and enters the sea; 20 47:8 That is, the Dead Sea when the water flows into the sea, the water will become fresh. 21 47:8 Hebrew will be healed; also verses 9, 11 9 And wherever the river goes, 22 47:9 Septuagint, Syriac, Vulgate, Targum; Hebrew the two rivers go every living creature that swarms will live, and there will be very many fish. For this water goes there, that the waters of the sea 23 47:9 Hebrew lacks the waters of the sea may become fresh; so everything will live where the river goes. 10 Fishermen will stand beside the sea. From Engedi to Eneglaim it will be a place for the spreading of nets. Its fish will be of very many kinds, like the fish of the Great Sea. 24 47:10 That is, the Mediterranean Sea; also verses 15, 19, 20 11 But its swamps and marshes will not become fresh; they are to be left for salt. 12 And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing.”
Division of the Land
13 Thus says the Lord God: “This is the boundary 25 47:13 Probable reading; Hebrew The valley of the boundary by which you shall divide the land for inheritance among the twelve tribes of Israel. Joseph shall have two portions. 14 And you shall divide equally what I swore to give to your fathers. This land shall fall to you as your inheritance.
15 This shall be the boundary of the land: On the north side, from the Great Sea by way of Hethlon to Lebo-hamath, and on to Zedad, 26 47:15 Septuagint; Hebrew the entrance of Zedad, Hamath 16 Berothah, Sibraim (which lies on the border between Damascus and Hamath), as far as Hazer-hatticon, which is on the border of Hauran. 17 So the boundary shall run from the sea to Hazar-enan, which is on the northern border of Damascus, with the border of Hamath to the north. 27 47:17 The meaning of the Hebrew is uncertain This shall be the north side. 28 47:17 Probable reading; Hebrew and as for the north side
18 On the east side, the boundary shall run between Hauran and Damascus; along the Jordan between Gilead and the land of Israel; to the eastern sea and as far as Tamar. 29 47:18 Compare Syriac; Hebrew to the eastern sea you shall measure This shall be the east side.
19 On the south side, it shall run from Tamar as far as the waters of Meribah-kadesh, from there along the Brook of Egypt 30 47:19 Hebrew lacks of Egypt to the Great Sea. This shall be the south side.
20 On the west side, the Great Sea shall be the boundary to a point opposite Lebo-hamath. This shall be the west side.
21 So you shall divide this land among you according to the tribes of Israel. 22 You shall allot it as an inheritance for yourselves and for the sojourners who reside among you and have had children among you. They shall be to you as native-born children of Israel. With you they shall be allotted an inheritance among the tribes of Israel. 23 In whatever tribe the sojourner resides, there you shall assign him his inheritance, declares the Lord God.
Chapter 48
1 These are the names of the tribes: Beginning at the northern extreme, beside the way of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the northern border of Damascus over against Hamath), and extending 31 48:1 Probable reading; Hebrew and they shall be his from the east side to the west, 32 48:1 Septuagint (compare verses 28); Hebrew the east side the west Dan, one portion. 2 Adjoining the territory of Dan, from the east side to the west, Asher, one portion. 3 Adjoining the territory of Asher, from the east side to the west, Naphtali, one portion. 4 Adjoining the territory of Naphtali, from the east side to the west, Manasseh, one portion. 5 Adjoining the territory of Manasseh, from the east side to the west, Ephraim, one portion. 6 Adjoining the territory of Ephraim, from the east side to the west, Reuben, one portion. 7 Adjoining the territory of Reuben, from the east side to the west, Judah, one portion.
8 Adjoining the territory of Judah, from the east side to the west, shall be the portion which you shall set apart, 25,000 cubits 33 48:8 A cubit was about 18 inches or 45 centimeters in breadth, and in length equal to one of the tribal portions, from the east side to the west, with the sanctuary in the midst of it. 9 The portion that you shall set apart for the LORD shall be 25,000 cubits in length, and 20,000 34 48:9 Compare 45:1; Hebrew 10,000 in breadth. 10 These shall be the allotments of the holy portion: the priests shall have an allotment measuring 25,000 cubits on the northern side, 10,000 cubits in breadth on the western side, 10,000 in breadth on the eastern side, and 25,000 in length on the southern side, with the sanctuary of the LORD in the midst of it. 11 This shall be for the consecrated priests, the sons of Zadok, who kept my charge, who did not go astray when the people of Israel went astray, as the Levites did. 12 And it shall belong to them as a special portion from the holy portion of the land, a most holy place, adjoining the territory of the Levites. 13 And alongside the territory of the priests, the Levites shall have an allotment 25,000 cubits in length and 10,000 in breadth. The whole length shall be 25,000 cubits and the breadth 20,000. 35 48:13 Septuagint; Hebrew 10,000 14 They shall not sell or exchange any of it. They shall not alienate this choice portion of the land, for it is holy to the LORD.
15 The remainder, 5,000 cubits in breadth and 25,000 in length, shall be for common use for the city, for dwellings and for open country. In the midst of it shall be the city, 16 and these shall be its measurements: the north side 4,500 cubits, the south side 4,500, the east side 4,500, and the west side 4,500. 17 And the city shall have open land: on the north 250 cubits, on the south 250, on the east 250, and on the west 250. 18 The remainder of the length alongside the holy portion shall be 10,000 cubits to the east, and 10,000 to the west, and it shall be alongside the holy portion. Its produce shall be food for the workers of the city. 19 And the workers of the city, from all the tribes of Israel, shall till it. 20 The whole portion that you shall set apart shall be 25,000 cubits square, that is, the holy portion together with the property of the city.
21 What remains on both sides of the holy portion and of the property of the city shall belong to the prince. Extending from the 25,000 cubits of the holy portion to the east border, and westward from the 25,000 cubits to the west border, parallel to the tribal portions, it shall belong to the prince. The holy portion with the sanctuary of the temple shall be in its midst. 22 It shall be separate from the property of the Levites and the property of the city, which are in the midst of that which belongs to the prince. The portion of the prince shall lie between the territory of Judah and the territory of Benjamin.
23 As for the rest of the tribes: from the east side to the west, Benjamin, one portion. 24 Adjoining the territory of Benjamin, from the east side to the west, Simeon, one portion. 25 Adjoining the territory of Simeon, from the east side to the west, Issachar, one portion. 26 Adjoining the territory of Issachar, from the east side to the west, Zebulun, one portion. 27 Adjoining the territory of Zebulun, from the east side to the west, Gad, one portion. 28 And adjoining the territory of Gad to the south, the boundary shall run from Tamar to the waters of Meribah-kadesh, from there along the Brook of Egypt 36 48:28 Hebrew lacks of Egypt to the Great Sea. 37 48:28 That is, the Mediterranean Sea 29 This is the land that you shall allot as an inheritance among the tribes of Israel, and these are their portions, declares the Lord God.
The Gates of the City
30 These shall be the exits of the city: On the north side, which is to be 4,500 cubits by measure, 31 three gates, the gate of Reuben, the gate of Judah, and the gate of Levi, the gates of the city being named after the tribes of Israel. 32 On the east side, which is to be 4,500 cubits, three gates, the gate of Joseph, the gate of Benjamin, and the gate of Dan. 33 On the south side, which is to be 4,500 cubits by measure, three gates, the gate of Simeon, the gate of Issachar, and the gate of Zebulun. 34 On the west side, which is to be 4,500 cubits, three gates, 38 48:34 One Hebrew manuscript, Syriac (compare Septuagint); most Hebrew manuscripts their gates three the gate of Gad, the gate of Asher, and the gate of Naphtali. 35 The circumference of the city shall be 18,000 cubits. And the name of the city from that time on shall be, The LORD Is There.”
Footnotes
[1] 44:6 Septuagint; Hebrew lacks house[2] 44:7 Septuagint, Syriac, Vulgate; Hebrew They
[3] 44:10 Or iniquity; also verse 12
[4] 44:26 That is, a priest
[5] 45:1 A cubit was about 18 inches or 45 centimeters
[6] 45:1 Septuagint; Hebrew 10,000
[7] 45:5 Septuagint; Hebrew as their possession, twenty chambers
[8] 45:10 An ephah was about 3/5 of a bushel or 22 liters; a bath was about 6 gallons or 22 liters
[9] 45:11 A homer was about 6 bushels or 220 liters
[10] 45:12 A shekel was about 2/5 ounce or 11 grams; a gerah was about 1/50 ounce or 0.6 gram
[11] 45:12 A mina was about 1 1/4 pounds or 0.6 kilogram
[12] 45:14 A cor was about 6 bushels or 220 liters
[13] 45:14 See Vulgate; Hebrew (ten baths are a homer, for ten baths are a homer)
[14] 45:24 A hin was about 4 quarts or 3.5 liters
[15] 46:5 An ephah was about 3/5 bushel or 22 liters
[16] 46:5 A hin was about 4 quarts or 3.5 liters
[17] 46:22 Septuagint, Syriac, Vulgate; the meaning of the Hebrew word is uncertain
[18] 46:22 A cubit was about 18 inches or 45 centimeters
[19] 47:3 A cubit was about 18 inches or 45 centimeters
[20] 47:8 That is, the Dead Sea
[21] 47:8 Hebrew will be healed; also verses 9, 11
[22] 47:9 Septuagint, Syriac, Vulgate, Targum; Hebrew the two rivers go
[23] 47:9 Hebrew lacks the waters of the sea
[24] 47:10 That is, the Mediterranean Sea; also verses 15, 19, 20
[25] 47:13 Probable reading; Hebrew The valley of the boundary
[26] 47:15 Septuagint; Hebrew the entrance of Zedad, Hamath
[27] 47:17 The meaning of the Hebrew is uncertain
[28] 47:17 Probable reading; Hebrew and as for the north side
[29] 47:18 Compare Syriac; Hebrew to the eastern sea you shall measure
[30] 47:19 Hebrew lacks of Egypt
[31] 48:1 Probable reading; Hebrew and they shall be his
[32] 48:1 Septuagint (compare verses 2–8); Hebrew the east side the west
[33] 48:8 A cubit was about 18 inches or 45 centimeters
[34] 48:9 Compare 45:1; Hebrew 10,000
[35] 48:13 Septuagint; Hebrew 10,000
[36] 48:28 Hebrew lacks of Egypt
[37] 48:28 That is, the Mediterranean Sea
[38] 48:34 One Hebrew manuscript, Syriac (compare Septuagint); most Hebrew manuscripts their gates three
Table of Contents
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
- 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.
- 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.
- 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).
- 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
- Inaugural Vision (1:1–3:27)
- Judgment on Jerusalem and Judah (4:1–24:27)
- Oracles against Foreign Nations (25:1–32:32)
- After the Fall of Jerusalem (33:1–39:29)
- 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.
Fact: The Dead Sea
The Dead Sea is the saltiest body of water in the world. Nearly 35 percent salt, it is six times saltier than the ocean and twice as salty the Great Salt Lake in Utah. In Ezekiel’s vision, the water from the temple turned the Dead Sea into fresh water (47:8). This is a picture of how the Lord Jesus Christ can give life to those who were dead in sin (Eph. 2:1–5).
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.
Fact: The prince
The prince (44:3) in the visions of restoration is also called God’s servant David (34:23–24; 37:24–25). This prince will rule over God’s people forever. Jesus’ followers viewed him as this promised ruler (Matt. 1:1; Luke 18:38).
Ezekiel’s Vision of Israel’s New Boundaries
c. 571 B.C.
Ezekiel’s final vision describes the boundaries of a restored Israel, including the allotment to each tribe and the temple. Rather than following the boundaries traditionally occupied by the Israelites, which included Gilead east of the Jordan River and excluded land north of Tyre, Ezekiel’s new boundaries generally follow those described by Moses in Numbers 34. Ezekiel’s vision also departs from the traditional allotment of the land among the 12 tribes and reassigns the land in horizontal bands from north to south.
The Hebrew Calendar
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
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). |
Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.
Ezek. 44:1–3 The main east gate of the temple is significant on many levels (see 43:1–5). Ezekiel is taken back to the outer court to see the main east gate closed. It will no longer be used because the LORD . . . has entered by it (44:2). God will not need it to enter or exit again. Only one individual may use this divine entrance: the prince (v. 3; compare 34:23–24; 37:24–25), mentioned in this vision for the first time. Significantly, even the prince does not use the gate merely for access to the temple but rather for sharing in a fellowship meal before the LORD.
Fact: The prince
The prince (44:3) in the visions of restoration is also called God’s servant David (34:23–24; 37:24–25). This prince will rule over God’s people forever. Jesus’ followers viewed him as this promised ruler (Matt. 1:1; Luke 18:38).
Ezek. 44:4 The way of the north gate is the one designated for the use of “priests who have charge of the temple” (40:44–45). It is the gate most used by Ezekiel in this vision (e.g., 47:2; compare 8:3, the starting point for the pre-destruction temple vision).
Ezek. 44:10–14 The Levites are gatekeepers and temple attendants. These are suitable roles for a class of priests who had previously failed in their sacred duties (v. 12).
Ezek. 44:15–31 The privilege of serving at the altar and in the sanctuary itself before the Lord (v. 15) falls to the Zadokite priests. Zadok was a priest of Aaron’s line in David’s time (2 Sam. 20:25). He remained faithful to David and then to Solomon in the power struggle over succession to David’s throne (1 Kings 1:39). The regulations about the priests’ activities have a close relationship with those given in the Pentateuch (especially Leviticus 21 and Numbers 18; see ESV cross-references for parallels).
Ezek. 45:1–8 This definition of a sacred space within the wider context of renewed Israel provides a summary that will be described in greater detail in 48:8–22. Ezekiel depicts three strips of 25,000 cubits (about 7.7 miles/12 km) oriented from east to west as expected, given the temple’s east-west axis. The central strip of 10,000 cubits north to south (about 3 miles/4.8 km) contains the sanctuary (45:2) and is the region where the Zadokite priests live (vv. 3–4). The strip of equal size north of it is home for the Levites (v. 5). The southernmost strip, half as deep, is the district for the whole house of Israel (v. 6), which also contains the city itself. Included on either side to the east and west are areas 5,000 cubits wide (about 1.5 miles/2.4 km) and 25,000 cubits deep. This space is given to the prince (vv. 7–8a) for his property (v. 8b; see 1 Kings 21).
Ezek. 45:9–12 The direction to the prince to be content with the land he owns inspires a sharp criticism in v. 9, and a call to exercise justice and righteousness. It recalls the disapproval of 22:27. It is striking to find such a text in a restoration setting, but it is a reminder that the national leaders should be acting in these ways now.
Ezek. 45:13–17 The community’s offering to God includes agricultural produce (vv. 13–14) and livestock (v. 15a). Although the prince provides offerings for the festivals and regular services (v. 17), the whole community is involved. The tax to be borne by the community is fairly small, at the rate of about 1/60 for cereals, 1/100 for oil, and 1/200 for sheep.
Ezek. 45:18–25 The purification ritual assigned for the new year in vv. 18–20 resembles the cleansing of the altar in 43:18–27. The Feasts of Passover (45:21–24) and Tabernacles (v. 25) follow. In both cases, dealing with sin (v. 25) is essential to the feast. This represents a shift from the nature of Passover elsewhere in the OT, where it is a memorial celebration (Exodus 12; 2 Chron. 30:1–27; 35:1–19).
The Hebrew Calendar
The Hebrew calendar was composed of 12 lunar months, each of which began when the thin crescent moon was first visible at sunset. They were composed of approximately 29/30 days and were built around the agricultural seasons. Apparently some of the names of the months were changed after the time of Israel’s exile in Babylon (e.g., the first month of Abib changed to Nisan; for dates of the exile, see p. 31). The months of the Hebrew calendar (left column) are compared to the corresponding months of the modern (Gregorian) calendar shown in the center column. Biblical references (in the third column) indicate references to the Hebrew calendar cited in the Bible.
*Periodically, a 13th month was added so that the lunar calendar would account for the entire solar year.
Ezek. 46:1–3 The whole community—prince, priests, and people—participates in the weekly and monthly observances, but the prince plays the key role. The east gate of the inner court is where these observances occur. This gate separates the most sacred and the outer court. The prince takes his place in the gateway but does not enter the inner court, which is reserved for the priests. The gateway remains open (v. 2), so the people in the outer court can see the inner sanctuary (v. 3).
Ezek. 46:8–10 The movements of prince and people are coordinated for festival gatherings. The prince’s use of the east gate is allowed only on certain occasions (v. 8). The movement of the crowd (v. 9) is clear, although no explanation is offered. Every worshiper uses the outer court. Passing by the east gate makes them aware of the holy inner court as well.
Ezek. 43:6–46:18 The emphasis now is on the activities that are to take place in the temple. The main altar and its round of sacrifices is the first element put in place (43:13–27). The identification of the prince’s gate in 44:1–3 introduces the regulations concerning access to the temple area and the rules governing priests (44:4–31). Chapter 45 includes the arrangements of the lands around the temple (45:1–6), exhortations to justice (45:9–12), and regulations concerning offerings and sacrifices, Sabbaths, and festivals (45:13–46:15). Instructions concerning the “prince” are interspersed but are emphasized at 45:7–8 and 46:16–18. There is no other OT body of legislation like this outside the Pentateuch, which is probably why it is called the law of the temple (43:12). Thus Ezekiel can be seen as a second Moses, meeting with God on the mount of the new temple.
Ezek. 46:16–18 The prince’s territories are protected from permanently belonging to another family. This does not limit the prince’s generosity—servants can still receive gifts (v. 17)—but property returns to the prince in the year of liberty.
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). |
Letters in the diagram represent locations within the temple complex; numbers indicate the stages in Ezekiel’s temple tour.
Ezek. 47:8 The Arabah generally refers to the Jordan (Rift) Valley, usually the part south of the Dead Sea. Here it probably refers in a more limited sense to the plains of Jericho (compare 2 Kings 25:4–5), as the waters are heading to the sea, that is, the Dead Sea.
Fact: The Dead Sea
The Dead Sea is the saltiest body of water in the world. Nearly 35 percent salt, it is six times saltier than the ocean and twice as salty the Great Salt Lake in Utah. In Ezekiel’s vision, the water from the temple turned the Dead Sea into fresh water (47:8). This is a picture of how the Lord Jesus Christ can give life to those who were dead in sin (Eph. 2:1–5).
Ezek. 47:10 Engedi and Eneglaim are both on the shores of the Dead Sea. Engedi is located about midway on its west side, but the location of Eneglaim remains uncertain.
Ezek. 47:11 The saltiness of the Dead Sea will remain at certain points.
Ezekiel’s Vision of Israel’s New Boundaries
c. 571 B.C.
Ezekiel’s final vision describes the boundaries of a restored Israel, including the allotment to each tribe and the temple. Rather than following the boundaries traditionally occupied by the Israelites, which included Gilead east of the Jordan River and excluded land north of Tyre, Ezekiel’s new boundaries generally follow those described by Moses in Numbers 34. Ezekiel’s vision also departs from the traditional allotment of the land among the 12 tribes and reassigns the land in horizontal bands from north to south.
Ezek. 47:1–12 The tour brings Ezekiel back into the inner court. The door of the temple (v. 1) is that of the sanctuary itself. There begins one of the most striking scenarios in the entire vision. A trickle of water miraculously flows from the south side of the sanctuary’s threshold and makes its way south of the altar (v. 1), out the east gate to the outer court, and then out of the main east gate (v. 2). The trickle becomes a powerful river as Ezekiel and his guide wade into the stream, the guide measuring as they go (vv. 3–5). Sitting at the river bank, the guide explains the life-giving properties of the river (vv. 6–12). This aspect of the vision fits with 34:25–31 in affirming that renewal affects the entire natural world.
Ezek. 47:13 As in 37:16, Joseph is considered a patriarch. His two portions are the tribes of Ephraim and Manasseh.
Ezek. 47:15–20 The borders of the land are described beginning on the north, which is the most difficult of the boundaries to describe.
Ezek. 47:21–23 Resident aliens, or sojourners, are also given land as permanent settlers among the people of Israel.
Ezek. 48:1–7 The equal distribution of this territory among the 12 tribes begins in the north working south toward the central sacred district. Each tribe is allocated a strip running east to west (v. 1). Judah, the leading tribe of the old southern kingdom, borders the temple area to the north. North of Judah is Reuben, the firstborn of the patriarchs.
Ezek. 48:8–22 Much of this material has already been seen in 45:1–8 (see note there). The important addition is the location of the city and its surrounding region. It is placed in the southernmost east-west strip adjoining the Levites’ territory (48:15–19). At 4,500 cubits square, the city itself is about 1.4 miles (2.3 km) square.
Ezek. 48:23–29 The distribution of territory to the tribes continues south of the city. It begins with Benjamin (v. 23). Benjamin’s land had previously been to the immediate north of Judah in the old tribal land holdings.
Ezek. 40:1–48:35 Vision of Restoration. With the last date in the book appearing at 40:1, Ezekiel arrives at the beginning of the end. The book’s final vision establishes God’s absolute supremacy among his people. The vision of chs. 40–48 is a direct counterpart to the pre-destruction vision in chs. 8–11, in which the wickedness practiced in Jerusalem drove the holy God from his temple. In chs. 40–42, Ezekiel is again taken on a tour, this time of the new temple, leading to the return of the glory of God (43:1–5). The voice of the Lord instructs Ezekiel in the regulations for Israel’s renewed worship life (43:6–46:24). When the “tour” resumes, Ezekiel witnesses the river flowing from the temple, which brings life to the world (46:19–47:12). The book concludes with the division of the land among the tribes, with the new city and new temple at its heart, with equal access for all (47:13–48:35). The vision describes the actual presence of God within the temple. Chapters 40–42 prepare for this; ch. 43 records God’s actual return to the temple; chs. 44–46 provide the rules for worship in God’s presence; ch. 47 describes its effects; and ch. 48 describes access to the temple. The vision thus builds on themes of earlier oracles: the supremacy of God; the requirements demanded by his holiness; revitalization by his Spirit; honoring God by living in holiness; and preserving the purity of the community by maintaining divine justice.
Ezek. 47:13–48:35 The final element in Ezekiel’s vision is the allotment of land for the whole of Israel (47:13–23) and for the 12 tribes (48:1–7, 23–29), and the provision of access to the new city (48:30–35). These are clearly figurative boundaries, with the strips of land being simply drawn east to west in equal amounts. And yet the overall boundaries correspond to those of Num. 34:1–12 (compare 1 Kings 8:65).
Ezek. 48:30–35 Finally, the city gates are assigned to the 12 tribes. Because the sons of Levi (the priests, who have no property; see 44:28) require access to the city as well, the gates correspond to Jacob’s 12 sons. Thus, Ephraim and Manasseh are here represented by Joseph.
Ezek. 48:35 The city’s new name is to be The LORD Is There. Ezekiel’s final vision, and the whole of the book, is about the reality of God’s presence among his people (compare Rev. 22:3).
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
- 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.
- 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.
- 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).
- 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
- Inaugural Vision (1:1–3:27)
- Judgment on Jerusalem and Judah (4:1–24:27)
- Oracles against Foreign Nations (25:1–32:32)
- After the Fall of Jerusalem (33:1–39:29)
- 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.
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.
Listen to the Podcast
Listen NowDive Deeper | Ezekiel 44-48
I've always loved good stories: a well-thought-out plot, words that paint a picture, and a big, dramatic reveal at the end. As you read through Ezekiel's vision of this new temple, you can trace God's very good story for his people from start to finish. It's a call to righteousness, a fulfilled promise, and a glimpse of future glory.
A call to righteousness.
God cares about holiness and justice. You see it throughout Scripture, and you see it throughout today's reading. Ezekiel 44:9 declares that no one with an uncircumcised heart can enter God's sanctuary. We also see God calling the land's princes to end their injustice and oppression in Ezekiel 45:8-9. Even in this new temple, God's standard for holiness stays the same.
A fulfilled promise.
Ezekiel 47 and 48 detail land allotments for the 12 tribes of Israel, fulfilling the covenant God made with his people in Genesis. What Israel didn't realize was that God's plan included a much bigger land for a much bigger people. Ezekiel 47:22 shows us a glimpse of Gentiles in this kingdom, who also receive an inheritance as adopted members of God's family! Does that sound familiar?
A glimpse of future glory.
In Ezekiel 47, a stream of water flows from God's sanctuary. It transforms everything it touches, from death to life. It sustains and restores. While we have access to that living water today through the gift of Christ's sacrifice on the cross and his Spirit that lives in us, we also see a picture of a future hope—a city named The LORD Is There (Ezekiel 48:35).
This future with the Lord is the dramatic reveal we've been waiting for all along. It's what makes this new city so uniquely good. It's also a promise that extends into eternity. Revelation 21:3 declares that the dwelling place of God is with man.
Restoration is the epic ending to 66 books written by 40 authors spanning over 2,000 years. The whole of Scripture proclaims that God is coming back for his people, and he'll do it himself in the person of his Son Jesus.
Hallelujah!
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. Reading these chapters should fill our hearts with gratitude for a God whose ultimate will and desire is to dwell with us, a broken and rebellious people. What excites you most about the promise of future restoration?
2. Our ultimate hope might be in heaven, but God's kindness today is that we can still see his goodness in the land of the living (Psalm 27:13). What are some things you can do this week to enjoy God's presence here and now?
3. In Ezekiel 47, we see that the stream of living water transforms everything it touches. What are some things God has changed about you and your life since you began walking with him?