Sunday, May 23
Ezechiel 40: These final nine chapters of Ezechiel contain his visions of the future temple, to which GodŐs glory will return. These visions also contain regulations by which the worship in the temple will be determined, rules with respect to the various sacrifices and the ministries, ordinances about holiness, and all manner of prescription governing the priestly services of the temple.
These final chapters serve as something of a foil or counterpart to the terrible visions of Chapters 8-11, where the prophet, touring the temple under the guidance of a heavenly minister, witnessed the abominations that led to the departure of GodŐs glory from the holy place. Now, in these final chapters, Ezechiel is once again led by the same heavenly minister to tour the temple and to behold the return of GodŐs glory.
The temple herein described vastly transcends the new earthly temple that will be constructed by Zerubbabel. Indeed, this description points in prophecy to a greater reality transcending all the expectations of Israel according to the flesh. This temple is "ideal" is the sense of conforming to the heavenly model of the sanctuary seen by Moses in the Book of Exodus, and of which we read in the Epistle to the Hebrews.
Chapter 40 begins on April 28, 573 B.C. Then begins the measuring of the new temple, following the dimensions determined by God Himself. (Following the Greek text, the reader will be spared undue confusion by omitting verse 30, which seems to represent either a later addition or a corruption of the Hebrew text.)
Monday, May 24
Ezechiel 41: Everything in the temple expresses the principles of mathematics. In the Bible (as in Pythagoras and Plato), numbers are sacred; they are spiritual emanations of GodŐs creative act, given form, structure, and significance to the universe. Numbers are the basis of "form," that internal principle of proportion that causes things to be what they are. And because the knowledge of anything consists in the comprehension of its form, all knowledge involves a mathematical perception. Even this future temple, a reflection of the heavenly sanctuary seen by Moses on Mount Sinai, now being "visited" in prophetic vision by Ezechiel, is shaped (that is, receives its form) by the principles of measurement. Because the house of God is a house of order, not chaos, it is a house structured according to the eternal principles of proportion.
Step by step, and in reverent silence, the angelic tour guide patiently lays his royal cubit stick to determine the proportions of the sacred space. The unit of measure that he employs is the royal cubit, which in modern measurement is 52.5 centimeters or 20.6692 inches.
When the heavenly minister enters the Holy of Holies to take its measure in verses 3-4, Ezechiel reverently remains outside; when that inner sanctuary has been measured, the angel gives the prophet a brief explanation. Ezechiel also receives an explanation of the altar in verse 22.
The elaborate carvings described in verses 19-26 are early proof that the Jews of that period (and for centuries to come, well into the Christian era), did not interpret the Decalogue as prohibiting works of representative art in places of worship.
Tuesday, May 25
Ezekiel 42: This chapter of Ezekiel elaborately describes the temple area enclosed by a wall that made "a separation between the holy and the common" (42:20). In Holy Scripture there is a strong sense of sacred space, a consecrated area devoted solely to sacred worship. Indeed, the Greek verb meaning to "divide" (temno) provides the root of our word "temple," designating a special space set apart or "divided" for sacred worship. (The same verbal root gives us such English words as "time" and "temporal." Just as space is "divided," so is time.)
The original type of such space was the area adjacent to the Burning Bush, which Moses could not enter without removing his shoes. (Observe that in Ezekiel 42:14, the priests were required to change their clothing when they entered or left the temple. Secular clothing was inappropriate within the sacred space, and liturgical clothing was inappropriate outside of it.)
When Moses later received the Law, all of Mount Sinai became sacred space, off-limits except to those designated to approach the Divine Presence. In varying gradations, all the space of the temple was consecrated and, therefore, off-limits except to those designated for entrance.
Most sacred of all was the Holy of Holies, which only the high priest could enter, nor could even he enter it except on the holiest day of the year (the divided and thereby consecrated "time"), which was the Day of the Atonement. Here on earth, all consecrations of space are reflections of heaven itself, that tabernacle not made with hands, where our own Forerunner and High Priest has entered once and for all, having obtained eternal redemption for us.
Wednesday, May 26
Ezechiel 43: GodŐs glory, which Ezechiel had seen depart eastward from the temple in 11:23, now returns from the same direction. This glory of God, witness by the prophet, was revealed in a great luminosity, in reference to which we are surely correct in thinking of the bright cloud of fire that led Israel through the Red Sea and the Sinai desert. This same divine luminosity adorned the face of Christ our Lord at His Transfiguration and is an image of divine revelation itself (cf. 2 Corinthians 4:6).
When the divine glory returns to the temple, it is accompanied, Ezechiel tells us, by all the mystic images that he originally saw at the time of his calling, at the beginning of this book.
In 43:10 he is commissioned to write a description of all that he sees, and there immediately follows an account of the altar (verses 13-17) and its construction and consecration (verses 18-27). One is particularly struck by the detail that this new altar must be ascended by stairs, a feature expressly prohibited in Exodus 20:25f.
Thursday, May 27
Ezechiel 44: The first three verses of this chapter testify to the special holiness of the templeŐs east gate, consecrated by the entrance of GodŐs glory through it. This gate must remained sealed forever. Because God Himself has used this gate, the prophet is told, no one else may do so. Even the prince, who may approach the gate from the vestibule to the west of it, may not pass through the gate itself, though he is permitted to eat certain consecrated foods while within the gateway.
This account of the consecration of the templeŐs eastern gate, by reason of GodŐs having entered it, is read at Vespers on most feast days of the Blessed Virgin Mary in the Eastern Orthodox Church, which interprets the text as an image prophecy of MaryŐs perpetual virginity. According to this interpretation, her very body, because GodŐs Word used it as His entrance into this world by means of Incarnation, was consecrated in an exclusive way; if this was the case with respect to the divine cloud of GodŐs glory in the Old Testament, how much more with respect to GodŐs definitive entry into human life by Incarnation. After His passage through it, the door of His entrance would be forever shut.
The rest of this chapter deals with the consecration of the priests and levites. Himself a member of the priestly family, Ezechiel habitually shows special concern for the distinction between holy and profane, as we see here in verses 17-27.
Friday, May 28
Ezechiel 45: The first eight verses of this chapter treat of particular dispositions of real estate in Jerusalem: for the holy place, for the priests and levites, and for the people and the prince. The disposition of the land is arranged in relation to the temple, with the property of the priests around it, and the real estate of the prince and the citizens out beyond that of the priests.
The arrangement of the land in and around Jerusalem thus reflects the structure of society, with God at the center, then His ministers, and then the civic order. The thought of Ezechiel envisions, then, the restoration of theocracy. His vision is entirely ideal, because even from the perspectives of demography and topography, EzechielŐs purely symmetric arrangement would be impossible to implement.
Nonetheless, this same passion for precision must be applied to proper measurements and currency (45: 10-12), and to appropriate offerings to be brought for the various public sacrifices (45:13-25). In offering these gifts, the people shall act through their prince (45:16f).
Saturday, May 29
Ezechiel 46: In this chapter the interest goes from sacred space to sacred time. The west gate of the templeŐs inner court, the gate facing east, is to remain closed on ordinary work days, but the Sabbath and the monthly feast day ("the new moon") are to be marked by the gateŐs opening (46:1). The civil authority ("the prince") will regularly consecrate the life of the nation by appearing reverently at that on those appointed days to present a special sacrifice (46:2,8).
The gate will also be opened for the prince whenever devotion prompts him to make an additional offering (46:12). The prince shall also see to it that regular offerings are made, twice daily, at morning and at evening.
The prayers designated for those two times of daily sacrifice became a standard component of Jewish piety and eventually passed into Christian discipline as the "canonical hours" of Matins and Vespers; this explains the language about sacrifice found in the traditional texts of those two daily services of prayer.
Verse 18 indicates a return to the ancient Mosaic mandate keeping inherited real estate within family ownership (cf. Leviticus 25:10-17).