year 5 week 40 day 274 280 september 30 – october 6,...

Year 5 Week 40 Day 274-280

September 30 – October 6, 2016

Week 40 Day 274-280 September 30 – October 6, 2016

I. Invocation and Adoration:

“O Christ, as men in Galilee were amazed at Thy mighty power, so are we when we

know Thee as our Lord. Thou does overcome all evil and set the prisoner free from

the bondage of sin. Thou hast come that we might have life and that we might have it

more abundantly. May Thy Spirit that maketh for the power of a good life, and for

love, and for wholeness, be in us, as we give all the praise unto Thee. Amen.” (Great

Devotional Classics, John Wesley, 31)

Reading of Proverbs 27:11-19 (Optional)

We shall continue to use the Book of Proverbs as an optional reading to transition us

from worship to confession:

Read this passage a few times each day, not for the sake of Bible study, but to grasp a

major thought each day and translate that thought into either adoration or confession.

II. Confession

Pause now and ask the Holy Spirit to reveal to you your sins and ask for forgiveness.

III. Thanksgiving

List, one by one, things for which you should give thanks.

IV. Scriptural Reflection:

This week, we shall continue the study of the book of Ezekiel in the Old Testament. Read

slowly and reflectively the assigned passage twice at least and consider the questions

below each day:

Day 274 Ezekiel 37:1-14

The message of the full restoration of Israel in the future is now further captured in two

oracles from the Lord:

- 37: 1-14: the resurrection of Israel to a new life; and

- 37: 15-28: the reunification of Israel under one king

The Resurrection of Israel to a New Life — 37:1-14

(1) The valley of dry bones (vv. 1-3) — this vision is clearly given by the Lord to Ezekiel,

although the valley in which it is given is not identified:

a. What does the location of these bones indicate?

b. After being led back and forth among them, what does Ezekiel observe about the

bones?

c. What question does the Lord ask Ezekiel about the bones?

d. Humanly speaking, what should Ezekiel’s answer be?

e. How does Ezekiel answer the Lord and why?

(2) The command to prophesy (vv. 4-6) — The command is to prophesy to these bones so

that they will come to life

a. In bringing these bones back to life, what four distinct stages are involved?

b. What will cause these bones to come to life? (see Genesis 2:7 as well)

(3) Ezekiel prophesies as told (vv. 7-10)

a. What might the rattling sound signify? (see John 3:8)

b. Of the four distinct stages mentioned earlier, which stages have now come to

pass? (v. 8)

c. Which stage is left undone?

d. How does the last stage come to pass? (vv. 9-10)

e. What is the significance of the separation of the last stage from the first three?

f. What reason is given now for the cause of death of these people? (v. 9)

g. What will they now become? (v. 10)

(4) The interpretation (vv. 11-14)

a. Who are these bones? (v.11)

b. What has happened to the “whole house of Israel” by the time of this vision? (v.

11; see note below)

c. What is the interpretation of this vision? (vv. 12-14)

d. Since the people of Israel have come back to their land and reestablished their

nation in 1948:

i. Which parts of this prophecy have been fulfilled?

ii. What has yet to be fulfilled?

(5) What do you think is the most amazing part of this prophecy? Why?

(6) What is the main message to you today and how may you apply it to your life?

Note: since the second half of the messages regarding the restoration of Israel began in

chapter 33 (through chapter 39), and 33:21 provides the only date of this series of messages

which is in the twelfth year after their exile, therefore for all intents and purposes,

Jerusalem has fallen for over a year (in 586 B.C.), and of course, the Northern Kingdom

had long been destroyed in 722 B.C.)


The reunification of Israel under one king — 37:15-28 — here is another dramatic act to be

acted out by Ezekiel:

(1) What is Ezekiel to write on the two sticks respectively? (vv. 15-16)

(2) What is he to do with the two sticks on which words are so written? (v. 17)

(3) What would his action lead to? (v. 18)

(4) In God’s reply: who is holding the sticks? (v. 19b)

(5) What does the joining of the two sticks represent? (v. 22a)

(6) In this promise of the reunification of Israel (vv. 22-23)

a. What are the messages that have already been foretold in the previous vision of

the dry bones?

b. What do the additional messages include?

(7) Under the One King (vv. 24-25)

a. Who is that “one king”? (v. 24a)

b. Why is He also called their shepherd? (see 34:11-16, 23)

c. How will the reign of this king be different from their previous kings? (vv. 24-25)

(8) The covenant of peace (vv. 26-28) — It is helpful to read the covenant of peace

already promised in 34:25-29)

a. What is the theme of peace described in 34:25-29?

b. What are the emphases in here? (see 37:26-28)

c. What does the promise of His dwelling place (His sanctuary) being among them

forever mean? (v. 28; see Revelation 21:1-4)



The last oracle concerning the full restoration of Israel now comes to an end in chapters

38-39 which describe what appears to be a final event that leads to full restoration of Israel

to Yahweh:

The prophecy against Gog (Part 1)

(1) Who is Gog? (vv. 1-3; see Note 1 below)

(2) A huge army is depicted to be led by Gog (vv. 4-6)

a. How does the Lord describe his army?

b. Who else are part of this army? (see Note 2 below)

c. What does it mean to put hooks in Gog’s jaws? (v. 4)

(3) Called to invade Israel (vv. 7-9)

a. What is the timing of this event? (v. 8; see Revelation 20:7ff))

b. By then, what has happened to Israel? (vv. 7-8)

c. What will this huge army do to Israel? (v. 9)

(4) The motives of invasion (vv. 10-16)

a. What makes Israel such an attractive target of invasion then? (vv. 10-12)

b. What will these merchants of Sheba, Dedan (to the east in the Arabia desert) and

Tarshish (like Spain) ask Gog? (v. 13) What might their motive be?

c. While Gog certainly relies on his own strength and seek to take advantage of

Israel’s prosperity and unguarded walls (in the Millennium under Christ’s reign)

i. Who is, in fact, behind this event?

ii. What is His purpose? (v. 16)

(5) The judgment upon Gog and his allies (vv. 17-22)

a. Is the attack of Gog against God’s people unexpected? (v. 17; see today’s

Meditative Article)

b. How will the wrath of God against these nations be manifested:

i. According to v. 19?

ii. What impact will it have all on living things on earth? (v. 20a)

iii. What will happen to creation? (v. 20b)

iv. What will happen to Gog and his troops?

(6) What will this event achieve for the Lord? (v. 23)


Note 1: In my younger years, I heard many so-called prophetic or end-times preachers

emphatically refer to Gog as Russia. The truth of the matter is all right-minded scholars

agree that nobody can really be certain about who Gog is. Even while most scholars tend to

believe that the name Gog is most likely derived from “Gyges, the name of the king of

Lydia” (Block), this and other solutions do not “possess any significant support to warrant

acceptance as the answer for Gog’s identity (Alexander, 121). Josephus links Magog

(mentioned as one of the sons of Japheth in Genesis 10:2) to the land inhabited by the

Scythians around the Black and Caspian Seas. Meshech and Tubal are believed to be

countries located in the general area of contemporary Turkey.

Note 2:The great entourage of Gog’s army is depicted as coming from every part of the

world, with Persia from the east, Cush (Ethiopia) from the south, Put (Lybia) from the

west, Gomer (region north of the Black Sea) and Togarmah (the Armenians) from the

north.


The Prophecy against Gog (Part 2)

(1) The striking of Gog and his land (vv. 1-6)

a. While we do not know who exactly Gog is, what does v. 2 indicate where he is

from?

b. Where will he and his troops be defeated? (v. 4)

c. What will happen to his own land and those who live in safety in the coastlands?

(v. 6; “fire” could be an analogy for war and the coastlands could simply refer to

places far away [Keil])

(2) Complete destruction of weapons (vv. 7-10)

a. How has Israel profaned the holy name of the Lord? (36:20)

b. How will the defeat of Gog and his army serve to vindicate the holy name of the

Lord? (vv. 7-8)

c. How long will it take, at the defeat of Gog and his army, for the residents of Israel

to burn up all their weapons? (v. 9)

d. What does this signify?

e. In what way(s) is it similar and dissimilar to the prophecy in Isaiah 2:4?

(3) The mass burial (vv. 11-16)

a. The burial place, while not named, is toward the sea east of Israel: what sea might

it be?

b. It will be called the Valley of Hamon (i.e. multitude) of Gog (previously the place

for Molech worship and child sacrifice — see Jeremiah 32:35): how long will it

take to bury those killed? (v. 12)

c. Why is such a day so memorable? (v. 13)

d. What specific steps are being described in the cleansing of the land? (vv. 14-15)

e. What might be the deeper meaning of the cleansing of the land of dead bodies? (v.

16)

(4) God’s banquet for the birds (vv. 17-20) — it is described in terms of a sacrificial meal

a. Who are invited to this banquet? (v. 17a)

b. Where will the feast be held? (v. 17b)

c. What’s on the menu? (vv. 17c-19)

d. Who is the host? (v. 19)

e. What kind of picture does the Lord serve to depict for us? (see its resemblance to

Revelation 19:17-18)

(5) Concluding promise (vv. 21-29)

a. What impact will this event have on all the nations of the earth? (v. 21)

b. What impact will it have on the house of Israel from that day forward? (v. 22)

c. What might be the message for the immediate audience of Ezekiel (the exiles)

and for all the nations today? (vv. 23-24)

d. Here is a summary of the promised blessings to Israel (vv. 25-29)

i. Bringing them back from captivity (vv. 25a, 27b, 28b)

ii. Having compassion on them (vv. 25b, 28c, 29a)

iii. Being zealous for His holy name (vv. 25c, 27c)

iv. Israel will forget even their past shame and sins (v. 26a)

v. They will live in safety (v. 26b)

vi. He will pour His Spirit upon them — promised Eternal Life (v. 29b)

In what ways have we, Gentile believers, already inherited such blessings?

(6) What is the message to you today and how may you apply it to your life?

Day 278 Ezekiel 40:1 - 27

The book of Ezekiel concludes on a glorious note, with a vision of Yahweh returning to the

temple He once left and establishing His residence in the midst of His people. However,

these concluding chapters (from 40-48) are one of the most perplexing and difficult

prophetic passages in Scriptures. Since we are reading for devotional purposes — to draw

close to the Lord through the meditative reflection of His words — we shall not allow

ourselves to be sucked into theological speculations, but focus on the parts that we do

understand. However, to aid our proper understanding of these chapters, I shall be

providing what I believe to be helpful articles under the Meditative Reflection section in

the next few days to help frame our approach to the proper reflection of these concluding

chapters. For a change, I encourage you to read today’s Meditative Reflection article first

before the reading of the passage assigned for today.

(1) When is this oracle given? (v. 1)

(2) What might be the significance of the timing of this oracle, especially to the exiles in

Babylon?

(3) Where does the Lord choose to show Ezekiel this vision? (v. 2)

(4) What might be the significance of its setting? (see 17:22, 23; Micah 4:1 and Isaiah

2:2)

(5) What does the angelic messenger hold in his hands? (v. 3)

a. What does the holding of a measuring line or rod usually indicate in OT

prophecies? (see Lamentation 2:8; Amos 7:7)

b. How different will this occasion be? (see also Jeremiah 31:39; Zechariah 2:2;

Revelation 21:15ff)

(6) What does the angelic messenger command Ezekiel to do (as perplexing the message

might appear to us today)? (v. 4)

(7) The measuring instrument (v. 5)

a. What standard was used to measure Solomon’s temple? (2 Chronicles 3:3)

b. What standard is used to measure this new temple?

c. What does the use of a new standard imply? (Block remarks that the cubit used

here approximated 20.5 inches or 52 cm. instead of the one cubit of 1.5 ft.)

(8) While we cannot draw any significance from the measurement , let’s simply use the

chart below to observe and list the measurements (by multiplying each cubit by 20.5

inches), and see if we can gain a bit more of the design of this new temple:

a. The wall (v. 5)

b. The outer east gate (vv. 6-16; see items A of figure 1):

i. The threshold of the gate (v. 6)

ii. The alcoves for the guards and the projecting walls and the threshold of the

gate next to the portico? (v. 7)

iii. The portico of the gate (vv. 8-9)

iv. Inside the east gate:

1. Entrance to the gateway (v. 11)

2. Wall in front of each alcove and size of each alcove (v. 12)

3. Distance between alcoves? (v. 13)

4. Sizes of the projecting walls around the inside of the gateway (v. 14)

5. The entire length of the inner east gate? (v. 15)

6. How are the projecting walls decorated? (v. 16)

c. The outer court (vv. 17-19)

i. How many rooms are there? (v. 17; see item J)

ii. What is the length of the outer court? (v. 19)

d. The outer north gate (vv. 20-23)

i. Sizes similar to those of the east gate (vv. 20-21)

ii. Seven steps lead up to the gate (v.22: indicating the east gate also has 7

steps)

iii. Distance between east gate and north gate (v.23, i.e. approximately 170 ft.)

e. The outer south gate (40:24-27)

i. The south gate appears to be a duplicate of the east and north gates in design

and measurement.

(9) Food for thought:

a. Why would God show such a detailed sketch of this future temple?

b. Does it contain any command to build or does it simply give the measurements?

c. What might such a vision mean to the exiles?

(10) What is the message to you today and how may you apply it to your life?

Note: It is helpful to follow the chart below (Figure 1. The Temple Compound) as we read

the various measurements.


The Interior features of the Temple Compound — 40:28-46

(1) The gates of the inner wall (vv. 28-37; see item B): read

a. The south gate of the inner court (vv. 28-31)

b. The east gate of the inner court (vv. 32-34)

c. The north gate of the inner court (vv. 35-37)

d. Their design and measurements are basically the same as the gates of the outer

court, except that instead of 7 steps each, they have 8 steps each leading up to the

portico (vv. 31, 34, 37)

i. What might be the spiritual reason, if any, for having one more step to the

portico of the inner courts?

(2) The chamber of offerings at the northern gate (vv. 38-43)

a. What priestly functions are to be performed in this chamber (one on each side)?

(v. 38; see item H)

b. What are the other tables used for? (vv. 39-41)

c. What are the dressed stone tables used for? (v. 42)

(3) The priestly chambers (vv. 44-47; see item G)

a. For whose use is the room facing south? (v. 45)

b. For whose use is the room facing north? (v. 46)

c. What is the measurement of the inner court? (v. 47)

d. Where is the altar? (v. 47b; see item C)

(4) The temple’s porch (vv. 48-49): we are being led to view the interior of the temple

itself, beginning with foreroom — the porch of the temple

a. Let’s observe the measurements of

i. The pillars on each side? (v. 48)

ii. The width of the entrance?

iii. The projecting walls on each side?

iv. What about the portico itself? (v.49)?

v. How can the priests reach the portico?


Day 280 Ezekiel 41: 1-26

The angelic messenger continues to measure

The Inner Space of the Temple — 41:1-4

(1) The measurement of the Holy Place (vv. 1-2): observe the measurements of

a. The width of the pillars on each side (v. 1)

b. The width of the entrance? (v. 2a)

c. The width of the projecting walls on each side? (v. 2b)

d. The overall size of the outer sanctuary? (v. 2c)

(2) The Holy of Holies (vv. 3-4)

a. Observe the measurements of

i. its entrance and projecting walls (v. 3)

ii. the inner sanctuary itself (v. 4)

b. What should be inside the Holy of Holies? (see Hebrews 9:3-5)

c. Why is it not mentioned at all?

(3) The wall and the side chambers (vv. 5-12): observe

a. The thickness of the temple wall? (v. 5a)

b. The width of each side chamber? (v. 5b; see item I)

c. What features are given concerning these side chambers? (vv. 6-7)

d. What about their foundation and their outer walls? (vv. 8-9)

e. What about the open area? (vv. 10-11)

(4) The building west of the temple (v. 12; see item E)

a. What is its width?

b. What about its thickness and length?

(5) General dimension of temple complex (vv. 13-15a):

a. What is the length of the temple, the temple courtyard and the building with its

wall? (v.13)

b. What is its width on the east side? (v. 14)

c. What about the length of the building west (also at the rear) of the temple? (v.

15a)

(6) Interior decorations and furnishings (vv. 15b-26)

a. Interior decorations (vv. 15b-20)

i. What is the main material used to cover the temple structure? (vv. 15b-16)

ii. What are used to decorate the walls? (vv. 17-18, 20)

iii. What do the figures of the cherub look like? (vv. 18b-19)

b. The Table of Presence and other decorations (vv. 21-26)

i. What is the wooden altar for? (v. 22)

ii. Where is it placed? (see Hebrews 9:1-2)

iii. With what are the double-doors of the outer sanctuary decorated? (vv.

23-25)

iv. What about the narrow windows on the sidewalls of the portico? (v.26)


V. Meditative Reflection

Day 274 God Can Resurrect the Driest Bones

“O my people, I am going to open your graves and bring you up from them; I will

bring you back to the land of Israel.” (Ezekiel 37:12)

The vision of the resurrection of the dry bones is perhaps the most famous passage in

the Book of Ezekiel, and for good reason. The Lord makes it very clear that these dry

bones “are the whole house of Israel” (37:11), and prophesies that as dry as these bones are

(and Israel had certainly ceased to be a nation historically since 586 B.C.), they will be

resurrected as a nation and the people will return to their land. This part of the prophecy

has come to pass before our very eyes in 1948. Over a total of some 2,500 years, a nation

which has totally ceased to exist has come back to life. If it is not a miracle, what is?

Of course, the separation of this process into 2 parts is of significance in that while the

tendons will be attached to the dead and dry bones, the flesh will be made to come upon

them and skin will also cover the skeletons, the breathing of life into them will come at a

separate time. As a result, today’s Israel, as miraculous as their return to their land is, is

still not alive spiritually. We can look forward to a future time when God will put His Spirit

in them and the whole house of Israel will be saved (Romans 11:26).

However, for us Gentile believers, this prophecy serves to remind us not to write

anyone off. “Nothing is impossible with God if God can put muscle and flesh on dry bones

and build a body out of them, surely He can renew someone you might think is all washed

up and finished in God’s sight”. (Charles Swindoll, The Living Insights Study Bible, 826)

Day 275 The Prophetic Heritage

“Indeed, to them you are nothing more than one, who sings love songs with a

beautiful voice and plays an instrument well, for they hear your words but do not put

into practice.” (Ezekiel 33:32)

Today, I wish to share with you a poem on Ezekiel that I have recently come across. I

have found it very encouraging to me in that it uses the seemingly futile ministry of Ezekiel

(especially referring to 33:32) to liken to the equally frustrating experience of Christ to

remind us not to shrink from our God-given purpose because we are certainly in the great

company of prophets, angels and Christ Himself.

And thus, 0 Prophet-bard of old,

Hast thou thy tale of sorrow told!

The same which earth’s unwelcome seers

Have felt in all succeeding years.

Sport of the changeful multitude,

Nor calmly heard nor understood,

Their song has seemed a trick of art,

Their warnings but the acto’s part.

With bonds, and scorn, and evil will,

The world requites its prophets still.

So was it when the Holy One

The garments of the flesh put on!

Men followed where the Highest led

For common gifts of daily bread,

And gross of ear, of vision dim,

Owned not the Godlike power of Him.

Vain as a dreamer’s words to them

His wail above Jerusalem,

And meaningless the watch He kept

Through which His weak disciples slept.

Yet shrink not thou, whoe’er thou art,

For God’s great purpose set apart,

Before whose far-discerning eyes,

The Future as the Present lies!

Beyond a narrow-bounded age

Stretches thy prophet-heritage,

Through Heaven’s vast spaces angel-trod.

And through the eternal years of God!

Thy audience, worlds!-all things to be

The witness of the Truth in thee!

JOHN GREENLEAF WHITTIER (1807-1892)

Day 276 The Rise of Gog against Israel — Not an unexpected Event

“This is what the Sovereign Lord says: Are you not the one I spoke of in former days

by my servants the prophets of Israel? At that time they prophesied for years that I

would bring you against them.” (Ezekiel 38:17)

Although the Lord refers to Gog as the one He has already spoken of in former days

by His servants, the prophets of Israel, we have a hard time trying to pinpoint which

prophecies is the Lord referring to. However, this rhetorical question suggests an

affirmative reply and Keil has this understanding to offer concerning this rhetorical

question:

“The statement, that Gog is he of whom God had already spoken by the earlier

prophets, does not mean that those prophets had actually mentioned Gog, but

simply that Gog was the enemy of whose rising up against the people of God

the prophets of the former time had prophesied, as well as of his destruction

by a wrathful judgment of the Lord…The design of this remark is not to

accredit the prophecy by referring to the utterances of earlier prophets, but to

show that the attack of the peoples gathered together by Gog, upon the land

and people of the Lord, is not an unexpected event, or one at variance with the

promise of the restoration of Israel as a kingdom of peace. To what utterances

of the older prophets these words refer is a question difficult to answer.

Zechariah (12:2, 3; 14:2, 3) is of course not to be thought of, as Zechariah

himself did not prophesy till after the captivity, and therefore not till after

Ezekiel. But we may recall Joel 4:2 and 11ff; Isa. 25:5, 10ff, 26:21; Jer. 30:23

and 25; and, in fact, all the earlier prophets who prophesied of Jehovah’s Day

of Judgment upon all the heathen.” (K&D, Ezekiel, 335)

Day 277 The Double Fulfillment of the Battle of Gog

“Son of Man, prophesy against Gog....” (Ezekiel 39:1)

The timing of this end-time’s event concerning the defeat of Gog has lent itself to

numerous speculations. I find it most interesting that most modern-day scholar simply

approach the two chapters of Ezekiel, i.e. chapters 38 & 39 with tons of background

materials and detailed grammatical and word analyses, but invariably would shy away

from linking them to any passages in Revelation, and especially any discussion of their

relationship with the “millennium” as if any hint of their belief in the millennium will

render their works unscholarly.

But we are not scholars and are free from such hypocrisy, and yet we do need to take

the advice of Alexander to seek a correct understanding of the chapters and “(1) follow a

normal grammatical-historical hermeneutic, (2) fit the details of Ezekiel 38 and 39, not

glossing over anything, (3) allow the primary time element to come from the Ezekiel

passage and (4) keep hypothesis to a minimum” (Alexander, 123). Based on these

principles, Alexander inclines to accept more of the following solutions:

“A final solution is put forth for the problem of the time of the events in

Ezekiel 38 and 39; these events-occur after the Millennium. The strong basis

for this position is the explicit reference to Gog and Magog in Revelation

20:8. Such an explicit reference cannot be dismissed lightly, as is often the

case. The terms employed in Revelation 20:8 are the same as those in Ezekiel

38 and 39. Normal hermeneutics would require the identification of the two

passages (since the terms Gog and Magog are used nowhere else in the

Scriptures) unless strong reasons can be brought forth to deny such an

equation. The phrase “dwell safely” is certainly satisfied by this position since

Ezekiel’s normal use of the phrase is millennial in nature and this event of

Revelation 20 is at the end of the Millennium. Nations from among those in

the Millennium would be present to observe the destruction of Gog in

fulfillment of Ezekiel 38:16, 21-23; 39:7, 21. There would be sufficient time

for the burning of weapons and burial of bodies to cleanse the land; nothing

argues against the cleansing of the land at this time. Certainly prosperity

would be Israel’s part in the millennial Kingdom (cf. Is.11, 35).” (Alexander

127)

However, he also sees that

“Ezekiel 38 and 39 have a double fulfillment in Revelation19:17-21 and 20:8.

Revelation 19 finds the fulfillment in the demise of the beast, the chief

instrument of Satan (similar to Eze 28: 1-10). Revelation 20 finds the

fulfillment in Satan, the Gig (similar to Eze 28: 11-19) the enemy of Israel

who makes the final attempt to regain the land of Israel from God’s chosen

people. The double fulfillment is found in two similar events with last and

greatest enemies of the people of Gog. The former, in one sense, prefigures

the latter.” (Alexander, 128)

Day 278 The Millennial Temple or New Jerusalem?

“In visions of God He took me to the land of Israel and set me on a very high

mountain, on whose south side were some building that looked like a city.” (Ezekiel

40:2)

Concerning the many interpretations of the new temple in the vision of Ezekiel,

Alexander has these words of wisdom to share with us:

“On the contrary, if one is willing (1) to lay his preconceived ideas aside, (2)

to believe that the biblical text is accurately revealed…and (3) to approach the

text in a normal grammatical-historical-cultural way, he will discover that this

passage is not nearly as difficult as he may have thought” (Alexander, 129).

He then goes on to offer his own opinion:

“A normal grammatical-historical-cultural method of interpretation does

not eliminate all problems of interpretation, but the questions remaining are

minimal: (1) the relation of Ezekiel 40-48 to Revelation 21-22, (2) the

question of sacrifices in the Millennium, and (3) the apocalyptic nature of the

text of Ezekiel 40-48.

The initial issue concerns the place of Ezekiel 40-48 in the prophetic

program. Many competent expositors have concluded that these chapters

describe the eternal state of Revelation 21-22, while other equally qualified

students of the Scriptures argue that Ezekiel’s vision belongs to the millennial

Kingdom. The author agrees with the latter position (the Millennium), basing

this conclusion upon an examination and comparison of the details of Ezekiel

40-48 with Revelation 21-22.

Though there are similarities between the two — such as the twelve gates

of the city of Jerusalem with the names of the twelve tribes of Israel, the

recipient of the vision being on a high mountain, the messenger in the vision

possessing a measuring rod to measure structures, and the stream flowing to

the east for the healing of the land - the disparity between the two texts is

greater and demands their disassociation.

For example, both segments describe a river (47:1-12; Rev 22:1-2), yet

the stream issues from the Temple in Ezekiel (which is not in Jerusalem…)

and from the city of Jerusalem and the throne of God in Revelation. In Ezekiel

the throne of God is in the Temple (43:7), while in Revelation it is in

Jerusalem (Rev 22:3). Though in both Revelation and Ezekiel there is no

temple in the city (Eze 48:8-22; Rev 21:22), in Ezekiel the Temple and

Jerusalem are two separate identities. In Revelation there is no temple

structure at all.

The measurements of the two cities are not the same, regardless of how

one seeks to understand the shape of the city of Jerusalem in Revelation (Eze

48:30-35; Rev 21:15-17). In the Ezekiel context, the tribes of Israel are

apportioned land with the sea as the western boundary, whereas in Revelation

the sea is declared to no longer exist (Eze 7:15-20; Rev 21:1b). These

discrepancies are sufficient to divorce the meaning of the two passages”

(Alexander, 130-131).

Day 279 How Best to Interpret Ezekiel 40-48?

“Son of man, look with your eyes and hear with your ears and pay attention to

everything I am going to show you, for that is why you have been brought here. Tell

the house of Israel everything you see.” (Ezekiel 40:4)

“Alexander (“Ezekiel” pp. 945-46) sees in Ezekiel a portrait of the

millennium and in Revelation the eternal state, the former representing a kind

of “firstfruits”, a microcosm, a beginning, of the latter. Ezekiel’s sacrifices

provide the basis for dispensationalist insistence on a role for sacrifices in the

millennium. In response to the NT rejection of any and all sacrifices after the

final sacrifice of Christ, the function of sacrifices is redefined. Rather than

perceiving them as efficacious, since only Christ’s sacrifice actually atones

for sin, the Mosaic offerings represent “picture lessons” looking forward to

the Messiah’s work. Since Ezekiel’s millennial sacrifices look back on the

same event, they are regarded as memorial “picture lessons…”

Nevertheless…it seems best to interpret chs. 40-48 ideationally. The

issue for the prophet is not physical geography but spiritual realities. As in his

earlier vision, historical events are described from a theological plane, and the

interpreter’s focus must remain on the ideational value of that which is

envisioned. At the time of Ezekiel’s prophetic inauguration, the sight of

Yahweh enthroned above the cherubim had reassured him of his presence

even in Babylon among the exiles (l:1-28a). His visionary ingestion of the

scroll spoke of the importance of accepting the divine message and its

incorporation into his own experience (l:28b-3:15). The observation of the

abominations in the temple and the consequent departure of the divine kabod

provide theological justification and rationalization for Nebuchadnezzar’s

razing of Jerusalem (8:1-11:25). The vision of the revivified dry bones is not a

prophecy of literal individual resurrection, but a declaration of the certainty of

the eventual resuscitation of Israel by a new infusion of breath from Yahweh.

While more complex and extensive than any of these, Ezek. 40-48should

be interpreted along similar lines. The prophet is hereby introduced to the

theological realities awaiting his own people. Whereas 37:26-27 had spoken

of the establishment of Yahweh’s permanent residence among his people,

following their homecoming, the present vision picks up the theological

theme and describes the spiritual reality in concrete terms…In presenting this

theological constitution for this new Israel, Yahweh announces the righting of

all the old wrongs, and the establishment of permanent, healthy

deity-nation-land relationships. Ezekiel’s final vision presents a lofty

spiritual ideal: Where God is, there is Zion…Ezekiel hereby lays the

foundation for the Pauline spiritualization of the temple. Under the new

covenant, even Gentiles’ communities may be transformed into the living

temple of God (1 Cor. 3:16-17). Moreover, through the indwelling presence

of the Spirit of God, individual Christians become temples, residence of deity

(1 Cor. 6:19).” (NICOT, Ezekiel, 503, 505-6)

Day 280 Why Such Details about the New Temple?

“Then the man brought me to the outer sanctuary and measured the jambs; the

width of the jambs was six cubits on each side.” (Ezekiel 41: 1)

“Arriving at Ezekiel 41, many modern readers come to believe they are

facing a portion of Scripture that is nearly pointless and certainly tedious. In

addition, we may be confused by the fact that the description of the temple

and its rituals here is unlike anything we, have seen in the law or elsewhere. A

famous text from the Dead Sea Scrolls, however, illustrates just how

significant the issues of temple and ritual were to ancient Jews. It also shows

that the Jews were open to the possibility of a new vision of the ritual of the

temple. This critical text is known as the Temple Scroll.

With 66 columns preserved, the Temple Scroll (officially designated

11QTemple) is the longest of the Dead Sea Scrolls. Its authorship is unknown,

and proposed dates of composition range from the fifth century B.C. to the

first century A.D.; there are good reasons, however, for dating it at some point

within the first century B.C.

This text is a reworking of various legal passages from Exodus 34 through

Deuteronomy. The rewritten texts include instructions concerning the

construction of a temple in Jerusalem, regulations for sacrifice and purity and

Deuteronomic laws (laws relating to, or in the style of, the book of

Deuteronomy). The scroll uses a distinctive type of rabbinical exegesis often

called “midrashic” to reconcile difficulties in the Pentateuch and to create a

new, unified law.

This rewritten Torah does not merely paraphrase or restate the canonical

texts. On the contrary, the author made several notable omissions and

additions, conforming these more ancient laws to the ideas of his own

community. The scroll radically revised the festival calendar by including

several festivals that were not part of the earlier Biblical cycle of holy days.

The instructions for the building of the temple, although containing

similarities to Ezekiel’s temple, differ from those found elsewhere in the

Bible. Also intriguing is that the author changed Moses’ words to the people

from the third person to the first person. The result is that the revised

instructions are placed on the lips of God himself!

This style of Biblical interpretation has caused some scholars to suggest

that the Qumran community members believed that the Temple Scroll had the

same authority as the Old Testament canon itself. The Temple Scroll could in

some sense be regarded as a new iteration or version of the law. It appears to

envision a new temple and temple worship that would replace the current

temple and serve as a kind of interim worship before the beginning of the

Messianic Age. The Temple Scroll illustrates the fact that a great variety of

failed religious viewpoints, some of which might rightly be called eccentric,

had developed in Judaism during the intertestamental period. The Temple

Scroll probably represents the viewpoint of an extremist minority.

On the other hand, it is important to realize that the layout, rituals and holy

days of the temple were of vital concern to ancient Jews. These issues may

seem tedious to modern readers, but this only serves to illustrate the difference

between our world and theirs. Ritual laws of the day were a kind of code that

served to communicate religious ideals among the ancient Jews. In this sense

the existence of texts such as the Temple Scroll is helpful when considering a

passage such as Ezekiel 41-48. A new vision of the temple and its ritual

signaled for Ezekiel’s early readers a new era. The Qumran Temple Scroll

communicated an eccentric and failed vision for the future of the people of

God. Ezekiel, on the other hand, communicated the orthodox, canonical

vision, but he did so within the same cultural world and using the same code

as the Temple Scroll. Any credible interpretation of Ezekiel 41-48 must take

into account the theological message ancient Israelites would have drawn

from this (to us, mystifying) temple description.” (Archaeological Study

Bible, 1371)

VI. A Time for Silence

You have meditated much with your intellectual faculty today. Now have a moment of

silence (the length is up to you, 5 or even 30 minutes), and ask God quietly, “Lord, is there

any important message from you today that I might -have missed? Show me, your servant

is listening?”

VII. Supplication

Use the following chart to cover people and ministries that you want to remember before

the Lord, apart from praying for yourself:

Your

family

Other

people

Church

Ministries

Other

Ministries

City &

World Others

Sunday

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

VII. Benediction

“May the Lord, the Maker of heaven and earth, bless you from Zion. Amen.” (Psalm

134:3)

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