Scripture Reading: Ezek. 41:12-20, 22-25; 42:1-20; 46:19-20
In this message we will consider the building at the back of the temple, the incense altar within the temple, the holy chambers on the sides of the temple, the two boiling places where the priests prepared the offerings, and the walls.
In the past I spent many hours considering the building at the back of the temple (41:12-14) and looking to the Lord to find out the meaning and purpose of this building. Sometimes what the Bible does not say is more meaningful than what it does say. We can know the meaning and purpose of most of the buildings in Ezekiel, but we cannot find a hint concerning the use of the building at the back. This building is larger than the temple. The temple measures one hundred cubits by sixty cubits, but the building at the back measures one hundred cubits by eighty cubits. Although this building is larger than the temple, the record does not tell the purpose of this building.
As I was studying this building, the Lord showed me that it signifies the riches of Christ. The side chambers signify the fullness of Christ, but the building at the back signifies the riches of Christ. We need to distinguish between the riches of Christ and the fullness of Christ. The riches of Christ are what Christ is. For example, Christ is life, light, reality, and the way. The fullness of Christ is the church as the expression of Christ (Eph. 1:22-23). The fullness of Christ is based on the riches of Christ. When we experience and enjoy the riches of Christ, we become the church as the fullness of Christ, His expression. Whereas the side chambers indicate the fullness of Christ, the building at the back indicates the riches of Christ.
Let me give you a simple illustration of how the building at the back signifies the riches of Christ. Suppose you are a guest in a brother’s home, but instead of giving you a room to stay in, the brother asks you to sleep on the sofa in the living room. This would indicate that the brother is not rich but rather poor. However, if the brother would provide you a vacant, spacious room prepared especially for you, this would indicate that he is rich. The point here is that our Christ is very rich. Christ is so rich that He is able to fulfill all the requirements and meet all the needs of both God and man and still have a large “building” left. This building indicates that Christ is rich, with an abundance left over.
We should not think that as the building of God Christ is only as much as we need. In principle, Christ as the building always has something left over, and what is left over exceeds what is used. We need to remember that five loaves fed five thousand people with twelve baskets left over (John 6:12-13). The amount left over was greater than the amount at hand at the beginning. This indicates that Christ is unlimited. Behind the portion of Christ that we need is an even greater portion that is “vacant.” Unlike an apartment building displaying a sign that says “No Vacancy,” with Christ the “sign” always says “Vacant.” Because Christ is unsearchably rich, He is a “building” that is always “vacant.”
The size of this building — one hundred cubits by eighty cubits — is significant. Eighty is ten times eight. The number eight signifies resurrection, and the number ten signifies fullness. The number eighty, therefore, indicates resurrection in fullness. Furthermore, the area of this building is eight thousand cubits square, that is, one hundred times eighty. In other words, it is one thousand times of resurrection.
The dimensions of the building at the back include the wall, which is five cubits thick on all four sides. The actual capacity of the building is seventy cubits by ninety cubits (Ezek. 41:12). These numbers also are significant. Seventy is ten times seven, ninety is ten times nine, and nine is three times three. These numbers indicate completion (seven), fullness (ten), resurrection (eight), and the Triune God (three). All this shows us how rich Christ is.
Ezekiel 41:13-15 gives us the size of the temple and the separate area in front of it and behind it: “So he measured the house, a hundred cubits long; and the separate place, and the building, with the walls thereof, a hundred cubits long; also the breadth of the face of the house, and of the separate place toward the east, a hundred cubits. And he measured the length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, a hundred cubits, with the inner temple, and the porches of the court.” The temple is one hundred cubits long, and the width of the front of the temple and of the separate area along the east side totals one hundred cubits. The width of the nave is twenty cubits (vv. 2, 4). The thickness of the two sides of the wall is twelve cubits altogether, with each side six cubits (v. 5). The width of the side chambers is four cubits on each side, altogether eight cubits (v. 5). The thickness of the outer wall of the side chambers is five cubits on each side, altogether ten cubits (v. 9). The width of the space left along the side chambers is five cubits on both sides, altogether ten cubits (v. 9). When we add all these, we have sixty cubits. The separate area between the side chambers belonging to the temple and the outer chambers is twenty cubits in width on both sides of the temple. If we add all these together, we have one hundred cubits. This makes a square with one hundred cubits on each side, signifying that Christ is absolutely perfect, upright, complete, and plentiful as the dwelling place of God.
The width of the inner court, the front of the temple, and the area along the east side, is one hundred cubits and its length is also one hundred cubits. Thus, this area, which has the altar as its center, is also a square with one hundred cubits on each side. This is a further indication that Christ is perfect, upright, and complete and that He is fully qualified to be used by God to accomplish His work of redemption.
The separate area with the building at the back and its wall is one hundred cubits long (v. 13). The width of the building along the front of the separate area behind it, with a gallery on each side, is also one hundred cubits (v. 15). Here at the back of the temple we have another square with one hundred cubits on each side. This is yet another indication that Christ is perfect, upright, and complete. He is more than sufficient to meet all the needs of both God and man with an abundant surplus remaining. The surplus of Christ is surely plentiful.
This marvelous arrangement reveals the wisdom of our God. Altogether we have three pieces of land, all of which are one hundred cubits square. This indicates that in the Triune God there is one hundred times of complete squares and one hundred times of plentiful surplus.
I would ask you to use the diagram of the plot plan on page 215 to consider the whole area of the temple and of the inner and outer courts. Added together, the length of the east gate leading to the outer court (40:6-16) and the length of the east gate leading to the inner court (vv. 32-34) equal one hundred cubits. The outer court is also a hundred cubits long from the outer gate to the inner gate. The inner court is one hundred cubits long; the temple itself is one hundred cubits long; and the length of the separate area and the building at the back is also one hundred cubits. By adding these five parts, we have a total of five hundred cubits. This refers to the situation of Christ before God. As the gate He is one hundred percent perfect; as the outer court He is one hundred percent perfect; as the inner court He is one hundred percent perfect; as the temple itself He is one hundred percent perfect; and as the plentiful surplus He is also one hundred percent perfect. Christ, who is absolutely perfect in every way, is one hundred times five. We need to remember that five is the number of responsibility. Thus, for us Christ bears complete responsibility before God a hundredfold. This is a picture of the completeness, uprightness, and surplus of Christ. His completeness, uprightness, and surplus are perfect, being derived from God and being in resurrection. In bearing responsibility for us before God, Christ is a whole, perfect, and flawless testimony for God.
According to the record in Ezekiel, all the parts of the building related to the temple, including the temple proper, the porch, the side chambers, the building at the back, and all the walls, are covered, wainscoted, with wood (41:16). Thus, when we enter into the temple, we can see nothing but wood. This is altogether different from the tabernacle raised up by Moses, in which one could see gold everywhere. Every part was overlaid with gold (Exo. 26:29). Here in Ezekiel, on the contrary, every part is overlaid with wood. Whereas gold signifies divinity, wood signifies humanity, especially the proper humanity of the Lord Jesus.
Ezekiel is a book full of humanity. In chapter one Christ on the throne is a man. Upon the throne is a man. Even in His glory, Christ is revealed as a man. In chapter forty-three, when the glory comes back to the temple, the man is there (vv. 2, 6). This man is the Lord Himself. In God’s building the primary material is humanity. This indicates that we need to be human but not in a natural way; rather, we need to be “Jesusly human.” The proper humanity is not our natural humanity; the proper humanity is the crucified, resurrected, and ascended humanity of Jesus.
In the record concerning the temple, the number six is used many times. Nearly every entrance, gate, and threshold has the number six. The guard chambers are six by six, and the thirty chambers on the pavement are five by six. Once again I would point out that the number six here signifies the humanity of the man Jesus. The wood that covered the inside of the temple signifies the humanity of the Lord Jesus.
The record does not tell us what kind of wood was used for the wainscoting. In like manner, it is difficult to describe what kind of humanity the Lord Jesus has. The humanity of Jesus is marvelous. We cannot describe it, but we can see it and we can possess it.
On all the wooden wainscoting, cherubim and palm trees were carved (41:18-20). The cherubim are the four living creatures described in chapter one. They signify the glory of the Lord manifested upon the creatures. Among the cherubim are palm trees, signifying the victory of Christ and the everlasting and ever-existing power of Christ. In chapter one the cherubim had four faces, but in the carvings on the walls, they have only two faces — the face of a man and the face of a lion. The man’s face signifies and expresses humanity, and the lion’s face signifies the victory in humanity.
Ezekiel 41:18-19 says, “It was made with cherubim and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces; so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about.” Here we are told that between every two cherubs there was a palm tree. This signifies that we manifest the victory of Christ in the manifestation of the glorious image of Christ. Every palm tree has the face of a man on one side and the face of a young lion on the other. This signifies that the glory and victory of Christ are manifested on a victorious man. This means that if we have fellowship with Christ and enjoy Christ and if we manifest Christ and are victorious because of Christ, then others will see on us the face of both a man and a lion. Upon us there will be the image, glory, and victory of Christ.
We need to pay attention to the fact that the cherubim and palm trees are not painted on the wood but are carved into the wood. This reveals that, as the wainscoting, we need to be “carved” by the Lord. To be carved means to suffer something. When we meet certain brothers and sisters, we have the impression that upon them there is something carved of the Lord. The victory of Christ and the glory of the Lord have been carved into them. The everlasting power, the freshness, and the evergreen life have been carved into their being. Because of the Lord’s carving, they bear this kind of image and impression wherever they go.
The incense altar is made wholly of wood. Every part, including the horns, is made of wood (v. 22). This is altogether different from the incense altar in the tabernacle erected by Moses. The incense altar in the tabernacle was made of wood overlaid with gold, signifying humanity overlaid with divinity (Exo. 37:25-26). The incense altar standing in this temple is made only of wood, signifying only the humanity of Jesus.
In the tabernacle and in the temple there were the altar, the lampstand, and the showbread table. But here in Ezekiel the altar is also the table (41:22). As an altar it is good for us to offer something to God, and as a table it is good for God to minister something to us. The altar is for us to offer something to God for His satisfaction, and the table is good for God to prepare something for us for our satisfaction. Hence, the one altar serves two purposes: for us to God, it is the altar; for God to us it is the table. We offer something of Christ to God on this altar, and God prepares something of Christ for us on this table. Both are upon the humanity of Christ.
Whatever is on this altar-table must be Christ. Christ on the altar is incense for God, and Christ on the table is food for us. When we offer Christ to God on it, it is the altar for God’s satisfaction. When God prepares something of Christ for us on it, it is the table for our satisfaction. In other words, Christ on the altar is incense, and Christ on the table is food.
The main point here is that the walls were covered with wood and that the incense altar was made of wood, signifying the humanity of the Lord Jesus. The wooden incense altar was three cubits high and two cubits long. This signifies the Triune God in resurrection as a testimony.
The altar, which was made of wood, was put in a place of wainscoted wood carved with cherubim and palm trees. This indicates that if we are those who manifest the glory and victory of Christ, we will have the altar-table for God and us to have fellowship together in Christ. Here God enjoys the incense we offer in Christ and we enjoy the food supplied by God in Christ. In this way, both we and God enjoy Christ. God is satisfied because of the fragrance in Christ, and we are satisfied by the food supply in Christ. Now we need to see that this mutual enjoyment can only be in an atmosphere and situation where there is a manifestation of the glory and victory of Christ. If we overcome through Christ and manifest the image and glory of Christ, then we will have an altar-table for us to fellowship with God and enjoy Christ. This fellowship and enjoyment issue from our victory in Christ and through Christ.
In this temple there is no lampstand for giving light. In the tabernacle, there was no window, or opening, in the Holy Place, so it needed the lampstand. But in the temple described in the book of Ezekiel, there are many windows letting in light and air. Thus, there is no need of a lampstand.
Both the outer temple and the inner temple had doors at the entrance (v. 23). At both gates there were two doors, each of two folding sections. The gates were simply openings, but within the gates were doors which could be opened and closed. As we apply this to our situation today, we may say that when positive ones, such as the apostles, come, we should surely open the door. However, when negative ones, such as wolves (Matt. 7:15), come, we must close the door.
Does the local church in your place have doors? I am concerned that the church in your locality may have only ways in but may not have gates with doors. In the church life we need the gates with the doors. On the one hand, we should be open to positive people and positive things; on the other hand, we should be closed to negative people and negative things. We should shut the door and refuse to let them in. The function of the doors is similar to that of screens on windows: They are open to let in the positive things, but they are closed to keep out the negative things.
Each gate has two doors which are made of two pieces. This makes a total of four pieces on each gate (Ezek. 41:24). The fact that each door is made of two folding pieces shows us that the doors are flexible, turning and folding. Sometimes in the church life the leading ones are not flexible. They do not know how to be folded and turned. The church needs turning, folding, flexible doors that are easy to open and easy to shut.
The holy chambers are connecting buildings which connect the inner court with the outer court. These chambers are located both on the north side and the south side (42:13). The holy chambers are fifty cubits wide and one hundred cubits long, with a walkway ten cubits wide between them. Each of these buildings consists of two rows which face each other with a walkway between. Thus, the many doors in the south building open toward the north, and the many doors in the north building open toward the south. This makes it a connecting building.
The important point is that the holy chambers are for the priests to eat the offerings. We have seen that the chambers on the pavement in the outer court are for the people to eat the offerings. Now we see that the holy chambers are for the priests to eat the offerings and also to place and store the offerings. It is here that the priests lay their priestly clothing (v. 14).
In the chambers on the pavements, the people can enjoy Christ, but they cannot express Christ, because they do not have the priestly clothing. The priestly clothing signifies Christ expressed and lived out. Whereas the offerings signify Christ as our enjoyment, the clothing signifies Christ as our expression. Those in the outer court can only enjoy Christ, but they cannot live out Christ and express Him. The situation with the priests is much improved. The priests not only enjoy Christ but also express Christ. They not only eat Christ but also live out Christ. In addition, they have the storage of Christ. In all these things we can see much improvement in the experience of Christ.
It is here in the holy chambers that one reaches the highest peak of spiritual experience. To live in the holy chambers is to live in Christ. To eat the offerings in the holy chambers is to eat Christ. To wear the holy garments is to wear Christ. From this we see that in the holy chambers we live in Christ, we enjoy Christ, and we express Christ.
The holy chambers located on the north and south face one another. This signifies fellowship, testimony, and confirmation. The storage, supply, and enjoyment of Christ are a matter of fellowship, testimony, and confirmation.
The holy chambers are one hundred cubits long and fifty cubits wide. The number one hundred signifies perfect completeness in fullness, and the number fifty signifies man bearing full and complete responsibility after receiving God’s grace. Also, if we combine the holy chambers on the north and on the south, we have another square with one hundred cubits on each side, signifying perfect storage, supply, and enjoyment. Furthermore, these holy chambers testify for each other, and when they are combined, there is absolute and perfect completeness. This indicates that when the mutual testimonies are added together, there is the absolute enjoyment and storage of Christ. We cannot have this individually but with all the saints (Eph. 3:18).
The holy chambers, like the side chambers, are of three stories (Ezek. 42:5-6). In height they are equal to the side chambers, indicating that they correspond to the fullness of Christ. The priests enjoy Christ, wear Christ, store Christ, and possess Christ to such an extent that the height of their chambers equals the height of the side chambers, which signifies the fullness of Christ.
Verse 6 says, “For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground.” Although the holy chambers were in three stories, they did not have any pillars. As far as spiritual experience is concerned, this indicates that those who enjoy Christ to such a high degree are not like those who are on a comparatively lower level. Those in the holy chambers do not express the power of Christ, which is signified by the pillars. Instead, there is an emphasis on the excellency and superiority of Christ. The chambers on the pavement and at the four corners emphasize the lowliness and applicability of Christ; the porch indicates the availability of Christ; the buildings linked to the temple and the free space next to the side chambers point to the fullness and surplus of Christ; and the separate area around the temple and the vacant building show forth the riches and abundance of Christ. Now we need to realize that the holy chambers emphasize the excellency and superiority of Christ. For this reason, the holy chambers are in three stories but have no pillars like the pillars of the courts.
The galleries on the third story, the highest level, faced each other. This indicates that the more we enjoy Christ, the more confirmation we will have. The higher we ascend in the enjoyment of Christ, the more fellowship and mutual confirmation we will have.
When we have the enjoyment of Christ signified by the third level, we appreciate fellowship, confirmation, and being open to others. We do not want to be alone or to be closed. However, those who are young in the Lord and who do not have much spiritual growth do not sense the same need for fellowship and confirmation and may prefer to be alone. Those who enjoy Christ, store Christ, put on Christ, live by Christ, and serve God because of Christ will mature and reach a level of spiritual experience where they live a life full of fellowship and of mutual testimony, confirmation, and openness.
Because of the space taken by the galleries, the chambers on the third story are smaller than those on the first and second stories. This indicates that when our experience and enjoyment of Christ reach the third level, we will open wider to others in fellowship and confirmation and will have less to keep from others than we had when we were on the lower stories.
At the end, toward the rear, there are the boiling places, two places for the priests to boil their offerings and to bake the meal offerings (46:19-20). These are the priestly “kitchens.” The kitchens for the people are at the four corners of the outer court, but the kitchens for the priests are these two places within the holy place.
After the measuring of the temple was completed, Ezekiel was brought outside the compound of the temple, where the man measured the land outside the wall (42:15-20). In each direction the measurement of the land was not five hundred cubits but five hundred reeds (vv. 16-19). One reed equals six cubits. Hence, the land outside the wall is three thousand cubits square, making a total of nine million square cubits. However, only an area in the center five hundred cubits square was used, leaving a wide, spacious land surrounding the temple compound.
The design of the temple gives a strong impression of separation. The wall around the spacious piece of land separated what was holy from what was common.
Altogether, there were at least four walls: the wall around the entire lot, the wall around the outer court, the wall around the inner court, and the wall around the temple. These walls enclosed the temple, separating the holy from the common. This reveals that when a person enters the temple, he has passed a fourfold separation. What a great margin of separation there is! On every side of the temple compound, there is a spacious “suburb” of one thousand two hundred fifty cubits reaching to the wall. This indicates the spaciousness of the separation in Christ.
The design of the temple also gives an impression of progression. The further we advance inward, the higher we become. When we are in the temple, we are fifteen cubits higher than ground level. Also, the higher we become, the broader and wider we become. Inward, higher, broader, wider — this is progression. This experience of the holy building of God is progressive.
Moreover, in the appearance of the temple there is a clear impression of balance, of symmetry. In this design nothing is unbalanced or crooked. Everything is fully balanced, square, and upright. Nothing is crooked.
This is a picture of the church life. The church life is a life of absolute separation, a life of progression, and a life of balance. The church life is upright, square, and straight.
