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CHAPTER SIX
SECESSION FROM OBSOLESCENCE
You may ask, Why should
not the Visionary Temple of Ezekiel 40-47*1
be regarded as Actual, an end-time
construction ? After all, if Zechariah -
a book of much symbol, should in basis
be taken as directly historical,
as in
9:7 (which happened) and as in
Ch. 11, a type fulfilled to the letter, and
Ch. 13, where the Shepherd was indeed stricken, and
where even the latter part of that prophecy
relates to one of its early phases
which included
the highly symbolic and clear-cut imagery concerning Joshua and Zerubbabel -
adds for all that, imagery concerning the feast of tabernacles
in its 14th. Chapter,
why does that not set a type ?
Why then is not this Zechariah imagery with its Feast of Tabernacles*2,
where one sees what here
is Old Covenant imagery,
peeled back to reveal the meaning in the usual way ?
If this in Zechariah is basically historical,
with a little imagery added, to challenge and
increase
the understanding,
why is there not a simple parallel in Ezekiel ?
Why cannot the visionary temple
be real ?
It is because in Ezekiel 40-47 there are three major elements to the contrary.
First, integral to the vision is the river from the temple, and the river of fish and fishermen, the latter used by Christ in His imagery for the call of the disciples. This is so brilliant a mini-allegory ( cf. Last, Vast Ezekiel), like the parables of Christ but more extensive than most, that along with the references to sacrifices in the (visionary) temple which would contradict not only Isaiah 66, but the whole impact of the book of Hebrews, and the impact of Isaiah 50-55, it is revealed as a towering, penetrating reference via imagery, as in so much of Ezekiel so expressly. This Ezekiel 40-47 sector is almost like a book in itself in 8 Chapters. Like a jewel, it has to be appreciated with the priest and the sacrifices and the place for Him to sit, in its facets, filled with longing and a mode of revelation of what Christ's actual office would be. It is a kind of allegorical paraphrase of the coming New Covenant, an architectural imagery, its Old Testament form (though the temple differs greatly from the old one) a revelatory parade helping the Jew adapt to the new wonders incorporating the Lord Himself! (cf. Ezekiel 44:1-10). It is HE who goes in by a particular gate (Ezekiel 44:2), which must THEREFORE be kept shut; and the Prince sits in that very place, with a divine dignity, utterly unique.
Secondly we see more then.
So is the transition from old to new covenant set in this thought-provoking allegorical style, releasing deeper meaning like daphne growing outside a bedroom window.
Zechariah, on the other hand, though using some imagery from time to time in the sector, Chs. 9-14, makes specific predictions which do not impact on the sacrificial system, do not relate as shadow to substance, but are concerned chiefly with biology, murder, treachery, human sacrifice, the Messianic sacrifice, the death of the Shepherd, the payment to treachery. These are not clothed because they are in themselves naked, direct historical narration depicting Messianic actuality.
Thus where the one (Ezekiel) is in SUBSTANCE a guide in symbolic, animal sacrificial terms, the other (Zechariah) is in the same respect, a guide to the Messiah in actuality, and concerning Jerusalem in tandem; and special, non-Old Testament figures, figments or features do not dominate.
In fact, and thirdly, the latter may be the second most evangelical book in the Old Testament, and like a jewel case, it is like a predictive testimonial in considerable, obtrusive and specialised detail to the Messiah in specific, deep and at times ironic terms, directly meaningful and applicable terms. It is like another depiction to parallel both the Psalms and Isaiah, with which it has common ground. It does not suggest; it declares; it is not immersed in things that are past, but in what comes, and in Him to whom it is to come.
Here in Zechariah, then, except chiefly for the feast of tabernacles depiction in Ch. 14, it introduces and applies more in the personal and grievous, sure and shocking setting of the Messiah, His murderous massacre and His mighty power (cf. Luke 24). Even this feast of tabernacles reference and setting does as shown, have a massive symbolic meaning that is greatly edifying. This it has, instead of rupturing the whole procedure from many animal sacrifices to one enduring redemption sacrifice in Jesus Christ to generate what Hebrews 9 calls eternal redemption, a thing wrought ONCE, emphatically in that same Chapter 9. It adds, but it does not re-erect what Hebrews calls 'obsolete' (Hebrews 8:13), even then, and old, "ready to vanish away."
You need a principle that is clear-cut to separate cases in this field, and this has it.
It is just a matter of seeing things in their settings, immediate and enlarged, just as you look at an object near the horizon, and consider the meaning of dark shadows or glittering objects, pondering the various criteria surrounding as at last you realise what is the case, and having realised it, see confirmation on every side, and perhaps at last, wonder why you did not visually discern it more readily.
It is to be noted that this in no way prejudices the possibility that a second temple may actually be built in Israel, and used by the antichrist as depicted in II Thessalonians 2: no particularly august mission, and certainly no valid structure any more than is the current golden-domed Mosque, itself a desecration of what appears the original temple site, but not a functional feature of the biblical and Hebrew Old Testament, or any other work of the Lord. Thus it reminds the nation of Israel of its current divorce from the Lord (cf. Isaiah 50:1). In fact, the Koran is simply making a virtual caricature of the historic Christ, stripping Him of all His main roles and inventing a creature not the Son of God, while including the idea that God has no Son, leaving the way open by this reconstruction, for Muhammad and his armies, in the flattest possible misuse of Christ's prohibition of force in the performance of His own saving work.
Thus some kind of a temple structure may be built, and be a convenient antichrist work; but there is no description of it in Ezekiel 40-47, which features and focusses the Messiah, the biblical One, continually.
Thus secession from supposition here, contrary to basic biblical teaching, is part of avoiding what the Bible rightly calls "obsolescence".
NOTE
In Ezekiel, immediately following the depiction of the Temple and its revealing specifications, there comes a matching allegory of inherent imagery, a whole model of imaginative theological with personal application, just as in Christ's parables. It is that of the river from the area of the altar, its getting deeper (as in Pilgrim's Progress), entering marshy areas, moving toward the sea, with fishermen and a fascinating cast. This is simply one of a matching pair of allegories (40-47), bringing through the physical, the spiritual significance, just as Christ used the Temple stones to show the folly and failure of the Temple cast, in His day. Those stones were literal, and immediately visible; but they carried a message, as when He declared that if the children ceased their Messianic praise, the stones would cry out. That was given historical fulfilment as a culmination of meaning, for their voice was certainly stopped for a time in the crucifixion of the "Prince" and Titus destroyed the Temple a generation later. This Ezekiel case is imagery at the start, used to declare the same area of spiritual meaning.
Consider what has already been pointed out concerning the Ezekiel imagery, in Last Vast Ezekiel.
As Hunting likewise points out, in "Jerusalem! Jerusalem!", pp.36ff., the Eastern or Golden Gate has a "commanding view of the Mount of Olives", while inside 'it faces the Temple area upon which now stands the Dome of the Rock. It has been sealed up and looks across the Kidron valley to Gethsemane". Almost every word of description of this Gate reads like a rehearsal of the Passion of Christ at Easter in some Church; but it is geographical, solid reminder and in Ezekiel inspired figure to cover the case.
THIS GATE IS SHUT, says Ezekiel 44:2, "because the LORD God of Israel has entered it", a fact well enough dramatised in the Palm Sunday episode of His entry there, when HE was moved to point out, that if such PRAISE as, "BLESSED IS HE WHO COMES IN THE NAME OF THE LORD" (cf. Psalm 118:19-26)*2, with praise to the Son of David were to stop, the very stones would cry out. It was stopped in Jerusalem in large and official measure... and the STONES did cry out, stone being removed from stone by the Romans, a fate Christ depicted in advance, as did Daniel in terms of the utter devastation to come following the cutting off of the Messiah (Daniel 9:24-27).
Alas, until the stony heart of unbelief which afflicts so many, Jew and Gentile, is changed, and until the time comes when the eyes of much of Israel are to be opened (Romans 11:25ff.), the world must wait for the coming of the Prince in His glory, and the Jews for their ultimate deliverance, which however, will be of a REMNANT, who will be Christian believers (Zephaniah 3:12-19). Let us hear some of this:
"In that day it shall be said to Jerusalem:
Do not fear; Zion, let not your hands be weak.
The LORD your God in your midst,
The Mighty One, will save;
He will rejoice over you with gladness,
He will quiet you in His love,
He will rejoice over you with singing.
"I will gather those who sorrow over the appointed assembly.
Who are among you,
To whom its reproach is a burden.
"Behold at that time I will deal with all who afflict you.
I shall save the lame,
And gather those who were driven out... At that time, I will bring you back..."
THIS is the "meek and humble people,
And they shall trust in the name of the Lord.
"The remnant of Israel shall do no unrighteousness...
Nor shall a deceitful tongue be found in their mouth."
The LAND is restored to Israel, in SOME measure, and the CITY is theirs as Christ predicted (Luke 21:44) in full measure, though they are surrounded with dangers and perils and with much trauma they continue, till they return to the Lord whom they pierced, just as so many Gentiles pierce Him in their hearts, facing the obvious and continuing in unbelief.
This then is the meaning of the Temple in the Vision of Ezekiel, and the eternal inheritance to be given to the SONS or CHILDREN who serve is the eternal life given to the children of God who serve, for who that is Christ's does not serve, and who that is Christ's is not intimate with the things of the Lord in the beauty of holiness in His temple, which is built of living stones (I Peter 2), so that His praise should echo throughout! PRIESTS now come even from the Gentiles (Isaiah 66;19-20).
This inheritance is even more arresting: for it is when it is given by the PRINCE to his SONS that it has this NON-CANCELLABLE QUALITY. SERVANTS, they get a gift of inheritance till the Jubilee year, says Ezekiel; but sons? It is THEIR VERY OWN (Ezekiel 46:16-17, Ephesians 1:11). So is the Son of David, the Prince, the King of Glory of Psalm 45, 72, 89, revealed and exposed through this Vision of Ezekiel. But this is not all.
This vision is multi-faceted, noble and intense. It fulfils in future beauty the initial intensity of Chapters 1-10, where judgment was so closely related. Now glory is not only in the holiness of the Lord, but spread abroad, glory for judgment, beauty for ashes (Isaiah 61:1-3).
Now we turn to Ezekiel 47, this topographical, effluvial, this riverside, piscine, this fishing extravaganza, as fluent as a butterfly, as deep as the sea, as down-to-earth as wading, as meaningful as radium, with spiritual energy speeding from its words, as if each particle were radio-active.
The river of water, as Christ so readily applied it, is of course the Spirit (cf. Isaiah 12), which flows FROM the Lord (John 15:26). HE proceeds from the Father and is sent by the SON. Hence it is from the temple of glory that the stream issues (v.1); but alike, it flows from under the right side of the temple, south of the altar, hence encompassing its goings the sacrificial system, the work of the Lord (Isaiah 53, Daniel 9, Zechariah 12-14, Psalm 2,40). Its stream is first found to touch, then to move upon one, then to rise to make significant impact at the legs, the waist, then to require that one move with it. Not lava from a destructive volcanic explosion, does it come, rising and fatally overcoming; but water from the place of holiness and the site of sacrifice, does it speed, in its healing work.
Then this blessed water is found to become an engulfing reality in the power of which one moves, for it is NOT BY MIGHT NOR BY POWER BUT BY MY SPIRIT, says the LORD (Zechariah 4:6), and we are dealing with what in the Temple, is the STONE on which shall be engraved the sins of the penitent, so that the iniquity of the land shall be removed in one day (Zechariah 3:9).
Thus is the river depicted in Ezekiel 47:1-5: it is a river in which "ONE MUST SWIM". Its power and fulness is such that it is not an influence; it becomes one's environment, ennobling, enabling, showing direction and carrying one, for Him from whom it comes.
The PERSONAL EQUATION being settled, that one forsakes all that one has if one is to be a disciple of the Lord (Luke 14:27ff.), then we find the FUNCTIONAL WORK. First the water flows to the sea, moving throughout the territory of the earth on its way. It is not captured, but free; but as it moves freely, so it is the dynamic and wonderful agency which enlightens, enlivens. To revert directly to the figure: there are vitalised beings ("every living thing, that moves, wherever the rivers go, will live" - v.9); but there are obstreperous, soggy and self-occupied marshy places (v.11), where despite the wonders of the waters, life is not found.
Indeed, "its swamps and its marshes will not be healed; they will be given over to salt" (v. 11). Otherwise, its waters bring healing (v.8), even to all peoples who RECEIVE what it brings, straight from the altar, which typifies Jesus Christ and Him crucified, yes, rather risen.
That is the FIRST function, to heal, to bring vitality, life more abundantly. The SECOND function, or work of the river is to be instrumental for the fishermen, from its depths and with its currents bringing up the fish who, being people in reality in this work of healing, are moved by the Spirit, who convicts them (John 16:8-13) of sin, righteousness and judgment. AS TO THE FISH - that is the people, they will be "exceedingly many" (v.10), and of the same kinds as in the Mediterranean, that is, of a cosmopolitan character (Psalm 117:1-2, 72:17, 82:8, 86:9, 2:10-12, Jeremiah 16:19, Isaiah 49:6). There are no limits of nationality or type, provided they come.
The trees that grow on the banks of the river (v.12) are like those of Psalm 1, and resemble the plants of Jeremiah 17:5-8, planted flourishing and exuberant, abundant with life by the sides of the river (Isaiah 61:3). THESE trees of Isaiah, the PLANTING OF THE LORD, or more precisely these plants of Jeremiah: they do NOT CEASE FROM BEARING FRUIT! Abide in Me, said Christ, and I in you, and the same will bear much fruit! (John 15). As in Psalm 1, moreover, the leaves of these trees of Ezekiel 47, they do not wither, just as their fruit does not fail.
In fact, they bear every month "BECAUSE" the water flows from the sanctuary, that is from the Christ whom the Temple in such numerous ways typified, and who indeed, as in Isaiah 22, took all the paraphernalia of His Father's house, and bearing it, fell from His nail, where He was "hung". As to that: it was in accord with this divesting grace of poverty of spirit, whereby He bought us who believe, with His own death. As for these fruits, moreover, we read that their trees have leaves that act like medicine, as does a merry heart, as do the lives and graces of those who loving the Lord, love one another, and as does, above all, the presence of the Lord through and in His people, act.
Such is the last, vast vision of Ezekiel, in some of its more striking features, for which we have supplied key, a key which is notably a skeleton key which alike opens many another room in the word of God.
The Feast of Tabernacles was an arboreal shelter, a dwelling hut to dwell in over a relatively short period, in order to remind Israel, through living in a ceremonial construction, that they once HAD to live out in the wilderness, and were not at all a cosmopolitan people, enlarged, enriched, sophisticated and suave, fussy and uplifted. Their miraculous origins as a saved nation were not only in the Exodus with its smiting of the might of Egypt, so powerful at the time of their former slavery in it, but also in the long journey, prolonged indeed by their sin, which they had to take, yes including 40 years in that same wilderness here focussed for reminder. This was the way before they were established.
In Zechariah 14, in a prophecy extensive and Messianic in a very personal way, we find in the final restoration, a universal coverage for the Messiah, all nations repulsed and overcome. Thus the Feast of Tabernacles was here a broadened reminder to all. But one may say, What is its relevance, except to Jews, even as here, in a figure ? Why, is it not to teach all who come to this self-same Lord, to whom the Gentiles, as in Jeremiah 16, will come hating and despising their former idolatries, that theirs is not a religion of luxury and pomp, of self-glorification and greatness, but that they have come to know God by a very demeaning path, based on the sacrifice of the Lord AS IF He were some great sinner, and ONLY by these means were they redeemed and brought back to the paths of righteousness.
The rain which also figures (14:18) could well represent the "showers of blessing" as given or withheld, featured in Ezekiel 34:26, where the Lord indicates HE personally will come to dwell with mankind in order to provide the shepherding required (as the "good shepherd"), replacing the formal abuse of position to be found in such folly among the deceivers and frauds.
This allegorical additive in no way removes, as for any other mere imaginative thrust, the factual and real basis for the division of the city of Jerusalem into two, as noted in the same Ch. 14, the rape of women and the pillage at that time. This was predicted to occur in the city to which Zechariah gives such remarkable emphasis in various historical and emphatic regards in various places (such as 1:12,14,16,17,19, 2:2,4, 3:2, 7:7,8:3,4,8,15,22, 9:7-10, 12:3,5-11, 13:1, 14:2,4,8-12,14,16-17,21), in all over 30 references.
These in overview are found to dwell on the punishments and corrections for their lack of rectitude, of faithfulness, their dispersion and regathering, their enemies and the Lord's deliverance, the diseases which will confront their at last stricken enemies, after Israel, even the nation, has at last repented concerning their betrayal and killing of the Messiah (as in 12:10ff.). These things concerning Jerusalem, the Messiah, His role and result, come in a coherent, integral, historically precise coverage. In this, the variation or addition, the embellishment stands out like patterns carved into the wooden struts for a balustrade, and the adornment enriches the whole, without altering in the least its underlying nature.