Ezekiel 44
Ezekiel was then brought to “the gate of the outward sanctuary which looketh toward the east; and it was shut.” The Lord explained: “This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut” (vss. 1-2). The closed gate symbolized “the sanctity of the precinct, particularly the central spine.” But it “also declares the permanence of [Jehovah’s] residence within the temple.” Further, “the closed gate presents a veiled polemic against pagan notions. Among the many activities involved in the Babylonian New Year festival was the ritual ‘opening of the gate.’ The sacred gate apparently remained closed to all human traffic except on the great day of the festival when Marduk [a deity worshiped by the Babylonians] would exit and later return in procession through it. The closing of this gate declares on the on hand that [Jehovah] is not dependent on human arms for residence in the temple. No one, neither well-intentioned worshipers nor foreign conquerors like Nebuchadrezzar, may enter here. As the sovereign over Israel, and by extension over the earth, [Jehovah] opens gates that no one may close, and closes gates that no on may open. No enemy, either human or divine, will ever crash his sacred residence, remove him from his throne, and drag him off, according to the common treatment of the images of patron deities on conquered lands. [Jehovah] reigns supreme.” [19]
The rest of Ezekiel 44 deals with the regulations regarding proper worship. A few things should be noted in these regulations. First, Ezekiel was told, “Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary” (vs. 5). In other words, only those who are worthy may enter the Temple precinct. Unlike the past when foreign worship permeated the House of the Lord, the restored Temple would be free from the ways of the world. Therefore, “No stranger (Heb. foreigner], uncircumcised in heart [i.e., unconverted to the God of Israel], nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel” (vs. 9).
Second, Ezekiel was shown that one of the main duties of the priesthood was “to teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean” (vs. 23). The duty to teach between the ways of the world and the ways of God is illustrated in the modern Church through the “For the Strength of the Youth” pamphlet that should be followed by every member of the Church, not just the youth. In this wonderful pamphlet, the First Presidency, have made clear the difference between the sacred and the profane. Following the principles in this pamphlet will qualify one for entrance into the temples.
Ezekiel 47
This chapter is divided into two main sections: living waters flowing from the Temple (vss. 1-12) and the boundaries of the Land of Israel established (vss. 13-23). In first section, Ezekiel sees water flowing from underneath the temple down to the Dead Sea, east of Jerusalem. The Dead Sea is healed.
“The waters that flow from the temple have both literal and figurative meaning. The meaning is literal in the physical sense of the waters’ renewing and fructifying effects on the land. In the figurative sense they symbolize first the restoration of Israel as a land and a people, eventually including the entire earth. At the same time, they are figurative for the voice, presence, power, and pedagogy of Jehovah, which flows down from heaven as revelation to renew and sanctify man.” [20]
With the restoration of Israel to the land promised Abraham, comes the question of land division. According to this chapter, the land is divided fairly between the twelve tribes of Israel. In evaluating these verses (13-23), it is interesting to note that gentiles are also given an inheritance in the land. “So shall ye divide this land unto you according to the tribes of Israel. And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers [Heb. foreigners] that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel” (vss. 21-22). Recall that one of the promises of the Abrahamic covenant is that all nations of the world would be blessed with gospel opportunities. One of the purposes of the Lord scattering Israel among the nations of the world was so that the gentiles would be given opportunity to be gathered with Israel in the great gathering of the last days. This prophecy of Ezekiel suggests that there will be a number of gentiles who will gather with Israel.
Of this, President James E. Faust has said: “The Church is expanding at a tremendous rate. We now have stakes of Zion in a great many countries of the world, and most stakes have at least one patriarch. This growth permits many people across the earth the privilege of receiving patriarchal blessings. As President Joseph Fielding Smith stated, ‘The great majority of those who become members of the Church are literal descendants of Abraham through Ephraim, son of Joseph’ (Doctrines of Salvation, 3:246). However, Manasseh, the other son of Joseph, as well as the other sons of Jacob, have many descendants in the Church. There may be some come into the Church in our day who are not of Jacob’s blood lineage. No one need assume that he or she will be denied any blessing by reason of not being of the blood lineage of Israel. The Lord told Abraham, “And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father” (Abr. 2:10). Nephi tells us that “as many of the Gentiles as will repent are the covenant people of the Lord” (2 Ne. 30:2). Therefore it makes no difference if the blessings of the house of Israel come by lineage or by adoption.” [21]
Conclusion
The purpose of Ezekiel’s ministry was to help the exiled Jews to receive a new heart, and thus qualify for the blessing of returning to the Land of Israel. Through the prophecies recorded in his book, it can be seen that the Lord both reprimanded Israel for their iniquities and promised them hope upon their repentance. Ezekiel 43-44, and 47 reveal that God has not forgotten scattered Israel but indeed has an exact plan for their recovery. They breath into the soul of beleaguered Israel new life.
References:
- See Ken Anderson’s recent article, “The Shepherds of Israel” (Gospel Doctrine Lesson 43) in Meridian Magazine.
- C.U. Wolf, “Watchman,” in The Interpreter’s Dictionary of the Bible, 4 Vols.
(Nashville, Tenn.: Abingdon, 1962), 4:806. - Carely, The Book of the Prophet Ezekiel, p. 51.
- The Hebrew text of Ezekiel 8:3,5 is difficult lending itself to various possible translations. The text however seems to suggest that the altar and image of jealousy were located next to the northern city gate which would have been north of the northern gate of the inner court where Ezekiel was first set down. Among those who hold this view, see: S. Fish, Ezekiel (London: Soncino, 1985), p. 42; Carley, The Book of the Prophet Ezekiel, p. 52; Walther Zimmerli, Ezekiel 1 (Philadelphia: Fortress Press, 1979), p. 238. But others (such as Daniel I. Block, The Book of Ezekiel Chapters 1-24 [Grand Rapids, Mich.: Eerdmans, 1997], p. 280) see this gate as the northern gate of the inner court.
- Many have suggested that the image was the Canaanite fertility goddess, Asherah [see Carley, The Book of the Prophet Ezekiel, p. 53; Moshe Greenberg, Ezekiel 1-20 (Garden City, NY: Doubleday, 1983), p. 168; Fisch, Ezekiel, p. 42]. But Zimmerli does not think so (Ezekiel 1, pp. 238-239).
- High places with the images of pagan deities were often placed near the gates of cities (see 2 Kings 23:8) as can be seen, for example, at the Iron Age gates of Tel Dan [see Avraham Biran, “Dan,” in The New Encyclopedia of Archaeological Excavations in the Holy Land, 4 Vols. Ephraim Stern, ed. (New York: Simon & Schuster, 1993),1:323-332; also Avraham Biran, “Sacred Spaces of Standing Stones, High Places and Cult Objects at Tel Dan,” Biblical Archaeology Review, Sep/Oct 1998 (Vol. 24 No. 5), pp. 38-45, 70] and Bethsaida (et-Tel) [see Rami Arav, et al., “Bethsaida Rediscovered,” Biblical Archaeology Review, Jan/Feb 2000 (Vol. 26 No.1), pp. 45-56].
- This corroborates Jeremiah’s testimony wherein he said, “according to the number of the streets of Jerusalem have ye set up altars to that shameful thing” (Jer. 11:13).
- For an excellent discussion of the layout of Solomon’s temple including surrounding courts, see Victor V. Hurowitz, “Inside Solomon’s Temple,” Bible Review (April 1994), pp. 24-37, 50. For other discussions, see Roland de Vaux, Ancient Israel: Vol. 2 Religious Institutions (New York: McGraw-Hill, 1961), pp. 312-322; Menahem Haran, Temples and Temple Service in Ancient Israel (Winona Lake, Indiana: Eisenbrauns, 1985) pp. 189-194. Also helpful is Leslie C. Allen’s discussion of Ezekiel’s movements within the temple complex, including diagram, in Word Biblical Commentary: Ezekiel 1-19 (Dallas, TX: Word Books, 1994), pp. 139-141.
- There is scholarly debate the as to the exact nature of Tammuz (Dumuzi) worship. See, O.R. Gurney, “Tammuz Reconsidered: Some Recent Developments,” Journal of Semitic Studies 7 (1962), pp. 142-160; Thorkild Jacbosen, “Toward the Image of Tammuz,” in Toward the Image of Tammuz and Other Essays on Mesopotamian History and Culture, ed. W. L. Moran (Cambridge, Mass.: Harvard, 1970), pp. 73-103); Samuel Noah Kramer, The Sacred Marriage Rite (Bloomington, Indiana: Indiana University Press, 1969), pp. 107-133; Edwin M. Yamauchi, “Tammuz and the Bible,” Journal of Biblical Literature 84 (1965), pp. 283-290.
- Later Rabbi’s considered the area between the altar and the porch of the temple one of the most sacred areas in the land. The Mishnah describes “ten degrees of holiness” beginning with the land of Israel and ending with the Holy of Holies, with each degree more holy than the next (see Kelim 1:6-9). In this list, only the holy place and the holy of holies within the temple itself were more holy than the space between the altar and the temple. According to the Mishnah, it was in this area that the priests blessed the people after performing the daily offering (see Tamid 7:2). This also was the place where the priests in the days of the Maccabees petitioned the Lord (1 Maccabees 7:36-38).
- The form shachah is found this verse is mishtachawithem, which is unusual. It appears to be a participle with a second masculine singlular perfect sufformative. Some scholars (such as Zimmerli, Ezekiel 1, pp. 221 and Block, The Book of Ezekiel: Chapters 1-24, p. 296, n. 70) assign this to scribal error feeling the word should be written mishtachawim, the normal rendering of worship. However, the Rabbis traditionally explained this unusual form as a compound of mashchithim (they destroy) and mishtachawim (they worship). They see in the word as it is presently rendered the dual nature of the abomination being acted out before the Lord: the worship of the sun god would bring about the destruction of the temple (see Fisch, Ezekiel, p. 45).
- Zimmerli, Ezekiel 1, pp. 243-244.
- The primary use of chamas in the Old Testament is in societal contexts: oppression, injustice, and false accusation based upon greed. But chamas can be taken to the point of physical violence and destruction. For a greater understanding of this word, see H. Haag, “Chamas,” in Theological Dictionary of the Old Testmanet. Presently 10 vols. Edited By G. Johannes Botterweck and Helmer Ringgren (Grand Rapids, Mich: Eerdmans, 1980), 4: 478-487.
- President Marion G. Romney taught that the light of Christ may be experienced in three phases: first, the light which enlighteneth every man that cometh into the world; second, the gift of the Holy Ghost; and third, is the second comforter obtained through the more sure word of prophecy when one’s calling and election is made sure (see “The Light of Christ,” Ensign [May 1977], pp. 43-45). In order to obtain the fulness of the light of Christ one must experience all three phases. These three phases are central to temple worship and are represented in modern temples through various stages of the endowment. These three phases can also be seen in the layout of Solomon’s temple. The first phase may be represented by the area outside of the temple including both outer and inner courts. The second phase may be represented by the holy place that housed, among other things, the seven branched candelabra. The third phase may be represented by the holy of holies with its ark of the covenant.
- For excellent discussion including excellent maps tracing Ezekiel and the ministrants movements through the Temple, see Daniel I. Block, The Book of Ezekiel: Chapters 25-48 (Grand Rapids, MI: Eerdmans, 1998), pp. 506ff.
- This is the reading of Septuagint.
- For summary of various interpretations, see John B. Taylor, Ezekiel: An Introduction and Commentary (Leicester, England: Inter-Varsity Press, 1969), pp. 251-254.
- For the sacrament table as an altar and the altars of the temples, see article on altars in Encyclopedia of Mormonism, vol. 1.
- Block, The Book of Ezekiel: Chapters 25-48, p. 614.
- Fred. E. Woods, “The Waters Which Make Glad the City of God: The Water Motif of Ezekiel 47:1-12,” in A Witness of Jesus Christ: The 1989 Sperry Symposium on the Old Testament (Salt Lake City: Deseret Book, 1990), p. 282.
- James E. Faust, “Priesthood Blessings,” Ensign, Nov. 1995, p. 64.