The last nine chapters of the book of Ezekiel record another great apocalyptic vision. In it are depicted, among other things, a temple with its priesthood and sacrifices, the division of the land among the tribes, and the dimensions of the land and the city.
This vision, received in the twenty-fifth year of Ezekiel’s exile, or 573 B.C., is like nothing else in the Old Testament. Its apocalyptic nature is evident. As we learn from the introductory verses, Ezekiel was transported “in the visions of God” from Babylonia to a “very high mountain” which overlooked Jerusalem and its temple to the south (Ezek. 40:2). There he was met by a man whose appearance was like bronze, 24 who accompanied him and guided him through the vision. These elements of the revelation—transported in vision, placed on a very high mountain, nonexistent mountain north of the temple, strange angelic guide—are recognizable characteristics of apocalyptic literature. As discussed earlier, apocalyptic vision is characterized by the use of vivid symbolic scenes that can only be understood fully with the help of additional revealed information. It seems that much more needs to be made known concerning this vision before all of its symbols can be understood. Still, its general message of a renewed house of Israel in a renewed promised land is clear.
In the vision, Ezekiel’s guide gave the prophet a detailed tour of a temple in Jerusalem, including all its surrounding structures. The guide carried with him a measuring stick with which precise measurements were provided throughout the vision (cf. Rev. 21:9-10, 15-17). 25 The first part of the temple complex observed and measured was the area from the east gate to the outer court. After that, Ezekiel and his guide saw the outer court, the north and south gates, the gates to the inner court, rooms for the preparation of sacrifices, rooms for the priests, and the temple itself (Ezek. 40:5-42:20).
Ezekiel was next brought to the gate facing east, from which he saw the glory of God approaching the temple. With radiant light and the roar of rushing waters, the glory of the Lord entered through the gate where the prophet stood and filled the Lord’s house with its splendor (Ezek. 43:1-5; 44:4). Almost two decades earlier Ezekiel had experienced a similar apocalyptic vision in which he saw God’s glory depart (Ezek. 9:3; 10:18-19; 11:22-23). In that earlier vision an angelic guide showed him the temple in its time of wickedness (Ezek. 8-11). In graphic detail he saw symbolic figures and actions that represented its apostasy and the evil works that were done in it. Now, years later and after the destruction of the temple and the exile of the Jews, he saw in striking symbols a vision of the temple in a purified state. Whereas Ezekiel’s first temple vision represented all that was corrupt and degenerate about Israel’s relationship with God, his later visionary temple represents all that will be holy and glorious about that relationship when the house of Israel is purified.
The next stop in Ezekiel’s visionary tour was at the altar, where he was given instructions for the direction of the priests in their sacrifices (Ezek. 43:13-27). In chapter 44 he learned of the roles of the priests and the Levites in the temple. Of these, only the “sons of Zadok” would be allowed to enter the sanctuary (Ezek. 44:15-16). Through their actions and their appearance, they would teach the Lord’s people the difference between the “holy” and the “profane” and “the unclean and the clean” (Ezek. 44:23). Ezekiel was shown the division of the land and the sacred precinct that would result from it. The priests and the Levites would each receive an inheritance 25,000 cubits long and 10,000 cubits wide. The sanctuary would be located in the priests’ portion. The property of the city, which would belong to the whole house of Israel, would be 25,000 cubits by, 5,000 cubits. Adjacent to these portions would be the property of the prince (Ezek. 45:1-12). 27 Ezekiel found out more about these special allotments at a later stage in his vision (Ezek. 48:8-22).
Ezekiel next learned, in some detail, of the offerings and holy days that would be observed in the temple. Everything was to be administered according to a prescribed plan (Ezek. 45:13-46:23).
A new scene of the vision opened as Ezekiel’s guide took him to the entrance of the temple, from which he saw water flowing from under the threshold toward the east. He and his guide followed the flow of water and measured its depth along the way. A thousand cubits from the source it was ankle deep. A thousand cubits farther it was knee deep. After another thousand it was up to his waist, and after another it was a river, deep enough to swim in (Ezek. 47:1-5). The water continued its flow to the Dead Sea, which became a freshwater lake on contact with the river from the temple. Ezekiel saw that swarms of living things would live wherever the river flowed, and varieties of fish would inhabit the lake which had once been hostile to life (Ezek. 47:6-10). Fruit trees of all kinds would adorn the banks of the river. “Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing” (Ezek. 47:12, NIV 28).
The next part of Ezekiel’s vision focuses on the division of the land among the tribes (Ezek. 47:13-48:29). All thirteen of the tribes are mentioned, and each would receive an inheritance. The list includes Levi, which in Old Testament times did not receive a tribal allotment but was settled in special cities throughout the territories of the other tribes. Even non-Israelites would receive an inheritance. Those who would dwell among the children of Israel would be considered as native-born Israelites and would receive an inheritance among them (Ezek. 47:21-23).
In the last segment of the vision, Ezekiel learned the names of the gates of the holy city. On each of the four sides of the city—which would be 4,500 cubits square—there would be three gates, each one named for one of the tribes (Ezek. 48:30-34). In this case Ephraim and Manasseh are not mentioned, but one gate is named Joseph and one is named Levi.
A Millennial Temple in Jerusalem
It appears that Ezekiel’s vision represents the millennial condition of the house of Israel, in which they will enjoy the blessings of their promised land, their holy city, and their temple. The centerpiece of the vision is a house of God that will be built at some future time. Some have suggested that Ezekiel foresaw Jews in Palestine building a temple independently of the Church and without a knowledge of the gospel of Jesus Christ. If they did, it would not be in fulfillment of divine prophecy (Ezekiel’s or anyone else’s), for the Lord’s house is a house of order, and the keys of temple building are found only in The Church of Jesus Christ of Latter-day Saints (D&C 110:13-16). If there is to be a true temple built by members of the house of Judah someday, it will not be a temple of Judaism but of Mormonism, built by Jewish Latter-day Saints to the glory of their Savior, Jesus Christ.
As in other apocalyptic visions, the symbols often are not meant to portray literally the events, people, or things, but to characterize or idealize them. It seems that such is the case with this vision. It depicts the future glories of Israel’s restoration in the most idealized images. Everything about the millennial day—including the land, the city, and the temple—would exceed by far the best of what had existed in earlier times. But the vision was limited by the level of doctrinal understanding of its readers, who were still under the Law of Moses without a comprehension of the gospel of Christ and still rejected the words of living prophets, as is so evident in the book of Ezekiel. Thus the vision showed a temple of the Law of Moses, patterned after the temples of ancient Israel. Officiating in it was the Aaronic priesthood, as in biblical times (Ezek. 43:13-27; 44:10-31), and burnt offerings, sin offerings, and fellowship (“peace”) offerings are depicted (Ezek. 43:18-27).
But the scriptures make it clear that the Law of Moses and its sacrifices by the shedding of blood were ended with the atonement of Christ (Alma 34:13-14; Heb. 10:18). Given this fact, it seems unlikely that a temple for the performance of Mosaic animal offerings will ever again be built, especially during the Millennium, when there will be no death. Future temples, both before and after the Second Coming, will presumably be similar to those with which we are familiar in the Church now, in which ordinances of the Melchizedek Priesthood will be performed for the living and the dead. Joseph Smith taught that to make the Restoration complete, “all things had under the Authority of the Priesthood at any former period shall be had again.” He included the restoration of sacrifice in his discussion, though not of those sacrifices that were revealed with the Law of Moses. 33 Given the clear message from the scriptures that animal sacrifice ended with Christ (Alma 34:13-14), perhaps we can view the sacrifice of which the Prophet spoke as a short-term or one-time event in fulfillment of Malachi 3:3 and 4, to signal that the Levites are again in the covenant and have assumed their rightful priesthood function in the house of Israel.
Ezekiel’s vision portrayed the future temple by means of familiar Old Testament temple images because his readers would not have recognized or comprehended a temple like ours today. The Lord communicates with people in their own language and according to their level of understanding (D&C 1:24). In this vision he taught ancient Jews transcendent millennial things by using images drawn from their own time and experience. The design, purpose, and ordinances of modern temples would have made no sense to them (just as they make no sense to Jews and other Christians today). The real millennial temple will be much different from its visionary symbol—more glorious and with a more profound purpose. In it, worthy Saints will enter into covenants and participate in sacred ordinances—all designed to help them prepare to enter the presence of God in the highest degree of glory.
Who will build this temple? When? And where will it stand? Because Ezekiel’s immediate ministry was to Jews recently exiled from their homeland, who had experienced the destruction of their kingdom, their city, and their temple, it is likely that the scene he witnessed has its focus in the restoration of Judah and Jerusalem. As other passages of scripture teach, a temple will yet be built in that city. Whether or not it will stand on the same spot as the ancient temples is not important. What is important, however, is that one day the inhabitants of Jerusalem will again be worthy to have a house of God in their midst. Ezekiel’s images suggest that it will be built in a day when Israel is gathered and its people sanctified—conditions which can only follow the time when they will lay aside the false religions and traditions of their ancestors and join the Church of Jesus Christ through baptismal covenants. It appears that for the people there in general, it will be only after the Second Coming that those conditions will exist. Those who will participate in its construction will be the Saints of God who will reside in that area—Jews who will have gathered again to the covenants, Arabs who will have likewise joined the Lord’s Church, and others who will dwell among them.
“The Lord Is There”
Other symbols in Ezekiel’s vision convey additional insights. The scene of the division of the land depicts the restoration of all the tribes of Israel to allotted territory in Palestine (Ezek. 47:13-48:29). Modern revelation explains, however, that whereas Judah will one day be restored in righteousness to the Holy Land, the descendants of Manasseh and Ephraim will receive their inheritance in the New World (see 3 Ne. 15:13; 16:16; 21:22; Ether 13:8). And it is not unlikely that diverse parts of the world will be provided as gathering places for others of the covenant people. Perhaps Ezekiel’s symbolic division of the land represents a future presence for members of all the tribes in their ancestral homeland. Or perhaps it represents all the millennial gathering places worldwide in which faithful covenant people will dwell. In that millennial day when all the world is Zion, the location and extent of one’s real estate is likely to be of minor interest. And perhaps prophecies of gathering to promised lands have more to do with gathering to covenants than with geographical matters.
The vision depicts a river of water flowing from beneath the temple and bringing life to everything it touches (Ezek. 47:1-12). Similar scenes are found in Joel 3:18, Zechariah 14:8, and Revelation 22:1. In the apocalyptic contexts of all three of three of these passages, the symbolic waters seem to convey the idea of truth, life, and healing emanating from the Lord’s house to fill the world. “Whosoever drinketh of the water that I shall give him shall never thirst,” Jesus said, “but the water that I shall give him shall be in him a well springing up into everlasting life” (John 4:14). In the Millennium, Isaiah wrote, “the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isa. 11:9). Truth and eternal life will flow freely in that day, and a literal transformation of the planet will take place as well: the parched places will become green, the deserts will blossom as a rose (Isa. 35:1-7), and “the earth will be renewed and receive its paradisiacal glory” (A of F 10).
In Ezekiel’s earlier vision he witnessed the glory of the Lord leaving the temple, which had become unworthy of the divine presence (Ezek. 10:18-19; 11:22-23). In this vision of millennial things he saw it return, this time to usher in a thousand years of Christ’s reign (Ezek. 43:1-5; 44:4). Holiness and glory will be the watchwords in that day, for they will fill the earth and characterize all that is done in it. As Zechariah foretold, even the pots and pans and the bells on the horses will be inscribed with “Holiness unto the Lord” (Zech. 14:20-21), just as our temples are today. “For the Lord shall be in their midst, and his glory shall be upon them, and he will be their king and their lawgiver” (D&C 45:59). We look forward with anticipation to the glorious Millennium and hope to be worthy to be citizens of Zion then, when Christ’s presence will sanctify the earth and those who will be privileged to dwell on it. That will be the day in which Jerusalem will at last become a Holy City—so appropriately renamed in Ezekiel’s vision: “The Lord is there” (Ezek. 48:35).
Kent Jackson, The Lord is There (Ezekiel 37-48), Studies in Scripture, Vol. 4, 1 Kings-Malachi, Deseret Book, 2004, emphasis added.
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