EZEKIEL'S TEMPLE; WATERS FLOWING FROM THE HOUSE; WHERE DID THE SPIRIT DESCEND AT PENTECOST?
"Chapters 40 to 46 inclusive of the Book of Ezekiel contain the account of a vision given to that prophet, in which was shown him the pattern of a temple and its various appointments, the arrangements, gates, courts, and chambers, their dimensions and other details being stated with minuteness, The space given to the description of this temple would indicate that it is a matter of considerable importance in the eyes of God. So it will be well worth our while to seek an understanding of the vision, and to inquire as to the purpose for which it is given; and the more so because, as regards the interpretation of the vision and its purpose in God's plan, there has been much barren conjecture and much contrariety of opinion amongst those who seek to expound the Scriptures.
These visions present difficulties of interpretation, as is generally recognized; but whatever they may or may not mean, they certainly afford no support for the doctrine of a political future for the earthly Israel. Insofar as this prophecy was to have its fulfilment in the realm of the natural, it was fulfilled after the return from Babylon. But, as with the pattern of the temple showed to Moses on Mt. Sinai, so likewise here it seems we must take the Visions seen by Ezekiel on that "Very high mountain" (40:2) to be the patterns of things heavenly and Spiritual. It is simply impossible to naturalize (or carnalize) all the details of those visions.
Moreover, in chapter 43:9-11 it is distinctly stated that all these promises given through Ezekiel (which were proposed first to the natural Israel) were conditional; and we know that that people did not fulfil the conditions here laid down any more than they fulfilled those of the old covenant. Hence these later promises (along with all the others) have been forfeited irretrievably; and they find their "yea" and their "amen" in Christ, being all "unto the glory of God by us" - the true Israel (2 Cor. 1:20). That is to say, God will have glory through the fulfillment of those promises in and through His new covenant people.
IS IT THE PLAN OF A TEMPLE FOR THE MILLENNIUM?
One solution of the problem we are studying (a solution much favored in certain quarters) is that Ezekiel's vision relates to Millennial times; that Israel will then be reconstituted as a nation on earth and as such will re-occupy the land of Palestine; and that then the temple shown to Ezekiel will be erected on Mt. Moriah, and the system of worship described in these chapters will be instituted and carried on. This view is characteristic of that peculiar system of interpreting the Scriptures which we are examining in the present volume; for, according to the principles thereof, all difficulties in the prophetic Word, and all problems of like nature are solved by the simply expedient of postponing their fulfilment to the Millennial age. Thus the Millennium becomes the convenient and promiscuous dumping place of all portions of Scripture which offer any difficulty; and the unhappy consequence is that many prophecies which were fulfilled at the first coming of Christ, or are being fulfilled in this age of the gospel, and many Scriptures, such as the Sermon on the Mount, which apply directly to the saints of this dispensation, are wrenched out of their proper place, and are relegated to a distant future, much to the loss of the people of God and to the dislocation of the Scriptures as a whole.
The "postponement" system doubtless owes the popularity it enjoys to the circumstance that its method is both safe and easy. It is safe because, when a fulfilment of prophecy is relegated to the Millennium, it cannot be conclusively refuted until the time comes. All date-setting schemes owe their measure of popularity to the same fact. It is easy because it relieves the Bible student of the trouble of searching for the meaning and application of difficult passages.
But, coming to the special case in hand, which is illustrative of many others, we are bold to say, and undertake herein to show, that there are insurmountable objections to the view that Ezekiel's temple is for Millennial times.
To begin with, there is no proof that, even if Israel does indeed occupy the land of Canaan again as an earthly nation, they will restore the ancient system of temple-worship, either according to the plan shown to and described by Ezekiel, or according to any other plan. On the contrary, we maintain that the Scripture plainly forbid that supposition. For it was by God's own hand that the ancient system of worship was abolished and obliterated; and the obliteration thereof was for reasons so closely connected with the redeeming word of the Lord Jesus Christ, that to reestablish it again would be to dishonor to that work and its results.
Furthermore, the sacrifices of animals was a strictly temporary appointment, belonging to an economy which "made nothing perfect." Moreover, we have shown in a previous chapter that the entire system - temple, altar, priesthood and all - was but a "shadow" of that which was to come, "a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience"; that God had "no pleasure" in them; and that they were completely and forever abolished by the "One Sacrifice for sins" offered by the Lord Jesus Christ "once for all" (Heb. 7:18,19; 9:6-10; 10:1-9). For it was not by the destruction of Jerusalem and the temple by the Roman armies in A.D. 70, that the Jewish system of worship was overthrown, but by the Sacrifice of the Lamb of God on Calvary; and it follows that, so long as the merits and efficacy of that Sacrifice endure, there will be no room in God's universe for any other. It is most needful for us to recognize and to hold fast to the truth that the "old covenant" and everything pertaining to it - sanctuary, altar, priesthood, feasts, sabbaths, and especially animal sacrifices - have been completely and "forever" done away. Surely the words in which this truth is declared are plain, and the reason for it is clearly manifest. For the Spirit says expressly: "He taketh away the first" - the sacrifices of the law - "that He may establish the second" - the true spiritual worship of the heavenly sanctuary, based upon one Sacrifice of Jesus Christ (Heb. 10:8-12,18-22). And the words "taketh away," and "establish," signify something eternally accomplished.
THE VISION
But let us turn to the prophecy of Ezekiel with the object of learning what the record itself has to tell us of the purpose for which the vision was given.
First we would point out that, in the sixth year of Jehoiachin's captivity, that is to say, while Solomon's temple was yet standing, Ezekiel had a wonderful vision in which he saw the glory of the Lord departing from the house (8:1; 10:18). The vision of the new temple was 19 years later; for Ezekiel is careful to record that it was "the fourteenth year after that the city was smitten" (40:1,2). To this we will return. At present we wish only to point out that the most conspicuous features of the temple shown in this vision are the various appointments for the slaughter of animals, and for offering the same upon the altar, sprinkling their blood, etc. Thus we find a description of the tables, eight in number, for slaying the burnt offerings and other sacrifices, and upon which "they laid the instruments wherewith they slew the burnt offering and the sacrifice" (40:38-43). Therefore, in the clear light of the Epistle to the Hebrews and of all Scripture pertaining to the Sacrifice of Christ, it is impossible to place this temple in any dispensation subsequent to Calvary.
But an attempt has been made to avoid this objection and to make possible the locating of Ezekiel's temple in the Millennium, by saying that the sacrifice of animals in that era will be only for a "reminder" or a "memorial" of the former days. But this is a very weak effort of the imagination. For what warrant have we for supposing that God would require any memorial of those sacrifices which, even in the time when they were needed, He had no pleasure? And how preposterous is the idea that He would require the slaughter of innumerable creatures merely to revive the memory of those other defective sacrifices which could never take away sins! Surely they who advance this idea have forgotten the Scriptures which they all apply to the Millennium, and which says, "They shall not hurt nor destroy in all My holy mountain" (Isa. 11:9).
But the passage itself completely refutes this idea; for it plainly declares that the sacrifices there specified were not at all for a remembrance or a memorial, but were for the very different purposes of sin offerings, trespass offerings, peace offerings, etc.; also for cleansing the house, making reconciliation both for the princes of Israel and for the people, and the like. All the five offerings of the levitical system are mentioned by name (40:39, 42:13, 43:27; 45:17; 46:20); and provision is made for sprinkling the blood of the sin offering upon the corners of the altar, upon the posts of the house and court in order to cleanse them (43:20; 45:18,19). In a word the sacrifices are the levitical sacrifices, and they are expressly declared to be for the identical purposes thereof. Hence it is impossible to locate this temple, as an actual structure (apart from the spiritual signification thereof), in any other era than that of the law.
THE PURPOSE OF THE VISION
What then was the immediate purpose of this vision? We think this question admits of a simple answer in the light of the passage itself and that of other Scriptures.
Ezekiel prophesied during the captivity. That captivity was to be of seventy years duration, as predicted by Jeremiah. At its end the captives were to return and re-build the city and the temple. This new temple was to serve as the sanctuary of God until Christ should come. God's plan had always been to give to His people the exact pattern of the sanctuary they were to build for His Name. To Moses He had shown the pattern of the tabernacle, giving him at the same time the strictest injunctions to make every detail in exact accordance with that pattern. Likewise to David God had revealed the pattern of the temple which was to be built at Jerusalem, with all its appointments, vessels of service, etc. "All this," says David, "the Lord made me understand in writing by His hand upon me, even all the works of this pattern" (1 Chr. 28:11-19).
And now again a house was about to be built for the Name of the Lord in Jerusalem. Therefore, having in mind His invariable method in such case, we should expect to find at this period a revelation from heaven of the pattern to be followed in the building of that house. And just here we do find the revelation from God of the completed pattern and appointments of a temple, with directions to the prophet to show the same to the house of Israel.
Furthermore we find that even as Moses was admonished to make all things like unto the pattern shown him "in the mount," so Ezekiel was taken to "a very high mountain" where this pattern was shown him; and he was bidden to set his heart upon all that should be shown him, and to declare all he should see to the house of Israel (40:3,4; 44:5).
Again, as regards the ministers of the sanctuary, it is strictly commanded that the priests are to be Levites of the sons of Zadok (45:15); which proves that the whole system was not for an era when the priesthood of Aaron was not as yet abolished.
Furthermore, special instructions are given in this vision regarding "the prince." Now it was only after the return from Babylon that Israel was subject to a "prince," as Zerubbabel in the days of Ezra, and the Asmonaean princes at a later day.
Finally, this vision contains instructions for the reallotment of the land, corresponding to the instructions given Moses and Joshua at the first occupation thereof. This provision embraces the whole twelve tribes of Israel. For it should be noted that in the land of their captivity Israel and Judah were commingles; and from that time onward the distinction between the ten tribes and the two no longer exists. Thus Ezekiel was sent to "the children of Israel," to "the house of Israel," and as in several passages to "all the house of Israel" (11:15; 20:40 &c.). Likewise Daniel confessed for "all Israel" and prayed for his "people Israel" (9:11,20); and those who returned with Ezra were "all Israel" (Ezra 2:70; 8:25; 9:1 etc.). And this continued to New Testament times, when Peter makes his proclamation at Pentecost to "all the house of Israel" (Ac. 2:36); Paul speaks to Herod Agrippa of "our twelve tribes" (Ac. 26:7); and James writes to "the twelve tribes scattered abroad" (Jam. 1:1). This effectually disposes of all speculation regarding "the lost ten tribes," and particularly of the delusion of Anglo-Israelism.
WAS THE PATTERN SHOWN EZEKIEL FOLLOWED?
So far as we are aware there is no evidence now available as to the plan of the temple built in the days of Ezra. Herod the Great had so transformed it in the days of Christ, though without interrupting the regular services and sacrifices, as to destroy all trace of the original design. That question, however, which we cannot now answer, does not affect the question of the purpose for which the pattern was revealed to Ezekiel.
It should be noted that everything in connection with the return of the people of Israel out of Babylon was purely voluntary. Only those returned to Jerusalem "whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem" (Ezra 1:5). They were not taken out of Babylon as out of Egypt in a body and by strength of hand. But we know that they brought with them the holy vessels, and we know that they had, and could have followed, the pattern shown in the mount to Ezekiel. For God had commanded the prophet to show it to them, and He gave him also this charge: "Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure the pattern. And if they be ashamed of all they have done, show them the form of the house, and the fashion thereof, and the goings out thereof and the comings in thereof and all the forms thereof, and all the ordinances thereof and all the forms thereof, and all the laws thereof; and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them" (43:10,11).
The blessings promised to Israel through Ezekiel were like those promised through Moses, conditional upon their faithfulness and obedience; and, since they were not obedient, the blessings were forfeited. So we are left in uncertainty as to what, if anything, resulted from this revelation to Ezekiel. But as regards the purpose for which it was given, we think there is no uncertainty at all.
Of course this vision, like all visions and prophecies, has a spiritual fulfilment in Christ; and this is very apparent, we think, from chapter 47.
That chapter contains the vision of the life-giving waters, which the prophet saw issuing out from the temple, a shallow stream at first, but increasing to a mighty river - "waters to swim in, a river that could not be passed over" (v. 5).
As with respect to Zechariah's prophecy concerning the "living waters" (Zech 14:8), referred to in a former chapter, so with respect to this vision of Ezekiel, we confidently submit that the fulfilment thereof is in the living waters of the gospel; which began, on the day of Pentecost, to flow out from the Temple at Jerusalem. Our Lord uses the expression "rivers of living water," in John 7:38; and the meaning of the expression is given in the next verse: "But this spake He of the Spirit, which they that believe on Him should receive." This explanation controls the passage we are considering. This will be apparent from what follows.
WHERE DID THE SPIRIT DESCEND AT PENTECOST?
For the purpose of a better understanding of the foregoing prophetic vision of Ezekiel, and because, moreover, the events of the day of Pentecost, recorded in Acts 2, are of the greatest significance, it is a matter of much interest to ascertain just where, in the city of Jerusalem, the disciples were assembled at the moment when the Holy Spirit came upon them.
Some may wonder that there should be any question as to that, seeing it seems to be generally agreed that the gathering place of the disciples was the "upper room". Indeed it is often positively asserted, as if it were a recorded fact, that the upper room was the "birthplace of the Church". But the truth is that the record affords no warrant at all for the idea that the disciples were in an upper room when the Holy Spirit came upon them, or that the upper room mentioned in Acts 1:13 was ever their assembling place during the ten days of their tarrying in Jerusalem, in obedience to the Lord's command, while waiting for "the Promise of the Father."
All that is said concerning the "upper room" is, that the apostles, after witnessing the Lord's ascension from Mount Olivet, returned to Jerusalem and went to an upper room, where Peter, James, John and the other of the eleven apostles were lodging. Acts 1:13. What appears from the record, and all that appears, is that those Galileans, during their stay in Jerusalem, had their lodgings in an "upper room". There is no suggestion at all that the sleeping quarters of those eleven men was also the meeting place of the one hundred and twenty disciples of Christ who were in Jerusalem at that time. Still less reason is there for supposing that the morning of the great Feast-day would have found them gathered in such a place.
THE TEMPLE THE PLACE
There was, in fact, but one place in the city of Jerusalem where devout Jews, or whatever sect, would have congregated on that morning; and there was but one place where the events recorded in Acts 2 could possibly have transpired. That place is the Temple. But it is not upon inference alone that we base our conclusion; for, after a careful examination of the inspired records, we venture to say that they contain positive proof that it was in the Temple that the Holy Spirit came "suddenly" upon the company of the disciples of the Lord Jesus Christ, and that from the Temple the proclamation of God's Good News began to go forth to all the world. And we shall seek to show that it was the outflow of the gospel - "all the words of this life" (Acts 5:20) - that was prefigured by the vision of "living waters" issuing from the Temple.
Surely it is befitting that so it should have been. For it is in accordance with all that has been revealed to us of the dispensational dealings of God, and of the connection between the Old Covenant and the New, that the first manifestation of the Holy Spirit's personal Presence should have been in the Temple; that the beginning of the building of the spiritual House should have been on the site of the material House. Indeed the same reasons which required that the preaching of forgiveness in the Name of the Risen Christ should being "at Jerusalem", Luke 24:47, would seem to require also that it should begin at the Temple. Into this aspect of the matter we propose to look a little later; but first we would ascertain whether the inspired record gives any definite indications as to the place where the wonderful events of Pentecost occurred.
"CONTINUALLY IN THE TEMPLE"
The first Scripture that bears on the matter is the concluding portion of Luke's Gospel whereof the book of Acts is a continuation, written by the same hand.
Luke records the Lord's commandment to His disciples to tarry in the city of Jerusalem until they should be endued with power from on high, Luke 24:49. The brief record of this verse does not state whether or not the Lord designated any particular place in Jerusalem where they were to await the promised enduement; but the further record given in verses 52,53 of what they did in obedience to the Lord's commands, supplies this information. For we read that "they worshipped Him and returned to Jerusalem with great joy, and were continually in the Temple praising and blessing God" (Luke 24:52,53).
This passage definitely declares that the Temple was the place where they assembled for the purpose of waiting upon God in worship and prayer; and it declares furthermore that they were there continually". Hence we need nothing further to tell us just where they were assembled whenever we read of their being gathered during that period, "in one place". We have the emphasis of the word "continually", which leaves no room for the supposition that during the ten days following, they were assembled as a company in any place other than the Temple. This passage alone seems to make it clear that the Lord had told them to wait in the Temple for the promised enduement.
Pilip Mauro
THE HOPE OF ISRAEL |
