Temple Vision

Having seen the gauntlet of Ezekiel 40-48 thrown down, I faint not from taking up the challenge, and in my morning reading, came across this interesting passage from “Old Testament Today” by John Walton and Andrew Hill. I leave this for your consideration, and then I step out of the way to allow JazzyCat and her servant Wayne their due. 'Tis the end (for now) of the end times posts.

Please forgive the length, but everything stated below seemed too valuable to cut anything out.

“Just as the book of Ezekiel opened by proclaiming the abandonment of the temple and its subsequent destruction, the book ends with a vision of a restored and ideal temple (Ezek. 40-48). The main point of this vision is found in the concluding words: “The name of the city from that time on will be: THE LORD IS THERE.” All of the detailed architectural discussion of these chapters becomes in effect a work of concept theory. As an analogy, imagine a seminary student being asked to write a church constitution for a course that would reflect all the important ideals and values of how a church could best serve, honor and worship God. Since the people of Ezekiel’s time had failed to maintain a sanctuary that honored the holiness of Yahweh, Ezekiel laid out this concept design that would capture and reflect God’s holiness in all its resplendence. There is no hint in these chapters that this temple would or should be built. It comes in a vision but also offers a vision of an ideal environment for God’s presence in the midst of his people that will declare his glory.”

Matthew Henry notes regarding these particular chapters:
“Here is one continued vision, beginning at this chapter, to the end of the book, which is justly looked upon to be one of the most difficult portions of scripture in all the book of God. The Jews will not allow any to read it till they are thirty years old, and tell those who do read it that, though they cannot understand every thing in it, ‘when Elias comes he will explain it.’

“Many commentators, both ancient and modern, have owned themselves at a loss what to make of it and what use to make of it. But because it is hard to be understood we must not therefore throw it by, but humbly search concerning it, get as far as we can into it and as much as we can out of it, and, when we despair of satisfaction in every difficulty we meet with, bless God that our salvation does not depend upon it, but that things necessary are plain enough, and wait till God shall reveal even this unto us.

“These chapters [40-48] are the more to be regarded because the last two chapters of the Revelation seem to have a plain allusion to them, as Rev_20:1-15 has to the foregoing prophecy of Gog and Magog. Here is the vision of a glorious temple (in this chapter and ch. 41 and 42), of God's taking possession of it (ch. 43), orders concerning the priests that are to minister in this temple (ch. 44), the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both in his government of the people and his worship of God (ch. 45), and further instructions for him and the people, ch. 46. After the vision of the holy waters we have the borders of the holy land, and the portions assigned to the tribes, and the dimensions and gates of the holy city, ch. 47, 48. Some make this to represent what had been during the flourishing state of the Jewish church, how glorious Solomon's temple was in its best days, that the captives might see what they had lost by sin and might be the more humbled. But that seems not probable.
“The general scope of it I take to be,
1. To assure the captives that they should not only return to their own land, and be settled there, which had been often promised in the foregoing chapters, but that they should have, and therefore should be encouraged to build, another temple, which God would own, and where he would meet them and bless them, that the ordinances of worship should be revived, and the sacred priesthood should there attend; and, though they should not have a king to live in such splendour as formerly, yet they should have a prince or ruler (who is often spoken of in this vision), who should countenance the worship of God among them and should himself be an example of diligent attendance upon it, and that prince, priests, and people, should have a very comfortable settlement and subsistence in their own land.

2. To direct them to look further than all this, and to expect the coming of the Messiah, who had before been prophesied of under the name of David because he was the man that projected the building of the temple and that should set up a spiritual temple, even the gospel-church, the glory of which should far exceed that of Solomon's temple, and which should continue to the end of time. The dimensions of these visionary buildings being so large (the new temple more spacious than all the old Jerusalem and the new Jerusalem of greater extent than all the land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these things cannot be literally, but must spiritually, understood. At the gospel-temple, erected by Christ and his apostles, was so closely connected with the second material temple, was erected so carefully just at the time when that fell into decay, that it might be ready to receive its glories when it resigned them, that it was proper enough that they should both be referred to in one and the same vision. Under the type and figure of a temple and altar, priests and sacrifices, is foreshown the spiritual worship that should be performed in gospel times, more agreeable to the nature both of God and man, and that perfected at last in the kingdom of glory, in which perhaps these visions will have their full accomplishment, and some think in some happy and glorious state of the gospel-church on this side heaven, in the latter days.

“And all this seems to point at the new church-state that should be set up under the gospel, which, both for extent and for purity, should far exceed that of the Old Testament.”