I dont have the time or energy at the moment to respond with as long a response as I would like. Although I appreciate hearing your answer, its one I have heard before. I dont see any evidence that we can discount large quantities of text by chalking it up to a conditionality that was failed by the part of the Israelites in verse 11. If anything is left up to man, apart from Jesus Christ, to fulfill a prophecy then it will fail. I might be a bit of a pessimist, but just looking at the state of the church today proves man can't fulfill anything.Steven Donnelly wrote: ↑Mon Oct 23, 2023 7:16 am Hi,
This is my first post on here apart from an introductory greeting. While the following quote wasn't addressed to me, I hope it's not presumptuous to offer some text-based thoughts on the matter.
It seems to me that one legitimate way to view the book of Ezekiel is in view of the three visions at the structure of the book. That is, it looks like the visions recorded in chaps. 1-3:15, 8-11, and 40-48 lay out a framework that outlines the rest of the contents. In some sense, all of these visions highlight the glory/honor of Yahweh.I'm curious how you would interpret Ezekiel vision in chapters 40 through 48?
The first vision that opens the book involved the divine chariot and Ezekiel's calling (1-3:15). Caution: I think some rabbis warned about meditating on this vision of the chariot, maybe it had something to do with God's glory appearing via the image of a man?
During the second vision (chaps. 8-11) Ezekiel was lifted by his hairlocks and led on a divinely guided tour to the temple back in Jerusalem (he'd been in exile since around 597 BC). In the process he was shown a sequence of unthinkable deeds that abominated the temple and those connected to it. The image of jealousy of chap. 8 seemed to head off the parade of sacrilege. All of the acts that the prophet encountered during his tour were clearly dishonoring to God. The temple became a vehicle for the denigration of God's honor. Chaps. 10-11 describe the migration of God's glory/honor toward the eastern threshold, and ultimately toward his moving out of the temple. Maybe in parallel fashion to Jesus' standing on the Mount of Olives in Matt. 24/Mark 13/Luke 21, God abandoned the house and went to the mountain to the east of Jerusalem (the Mount of Olives), leaving the temple vulnerable to the Babylonian invasion of 586 BC.
The temple was raised, but in 572 BC (according to Ezekiel 40:1) the prophet was again transported back to Israel, this time at the peak of a high mountain where another, final vision scape unfolds (chaps. 40-48). Fast forwarding to the point, in chapter 43 the glory of God was described as reentering the visionary temple. In a curious reversal, it came from the east and by way of the eastern gate. Ezekiel noted that the glory was comparable to a previous encounter and proceeded to fall prostrate, adding that the glory filled the house. Verses 7-9 record an oracle by which Ezekiel was informed that the repatriated exiles would have to put away their past harlotry and abominations in order for Yahweh to take up permanent residence in their midst. In verse 10 Ezekiel is instructed to show/tell the house to the exilic/postexilic community, so they will be ashamed. Presumably, the lack of shame (discretion or disgrace?) had something to do with their inability to maintain the first temple with sanctity. (Mention of the image of jealousy is suggestive that the people's idolatry stirred up divine jealousy for the sanctity of God's name.) The verse implies that the people were expected to show forth some repentance.
Finally, verse 11 involves a conditional statement (at least in the Masoretic Text), suggesting that *if* the people will be ashamed of their deeds then they may move on to the next stage toward acquiring the illustrious temple vision and accompanying social structure. It seems to me that this is quite a weighty prerequisite that is often overlooked. Perhaps it's comparable to Exodus 19:5-6 when Yahweh revealed to the people that they could be a kingdom of priests *if* they would obey his voice. Instead of a kingdom of priests, the community became a kingdom with priests. Given that Ezekiel's temple model was never constructed, it appears that the people also failed to meet the condition in Ezek. 43:11. Perhaps this also helps explain why Ezra 9:6 reveals that Ezra cried out in shame to God at the condition of the nation during his day--after another temple had been constructed. The people proceeded to break off ungodly relationships.
Thanks for indulging me in such a long message, particularly seeing that I'm new on the block.
Steven
Nor do I believe that me saying this is elevating the "temporal" above the "spiritual". Spiritual and physical harmonize rather than eliminate one another similar to how God made Adam with a physical body and with His Spirit to bring man into a spiritual being. I'm not saying you don't see this, I am just trying to harmonize what I see clearly written in the OT in regards to Israel with the NT rather than eliminate the OT promises as "disappearing" with Jesus 1st coming. Ro 11 even states that there was a purpose for the Jewish rejection of the Messiah (as foretold in Is 53) which brought in the inclusion of Gentiles. This then will lead to a future blessing for Israel, as also foretold, when they repent (Zechariah 12, Jeremiah 31, Deuteronomy 30:1-6, Ezekiel 36 and 37, etc...).
I see this Temple as a future fulfillment of Jesus Christ as Messiah when He returns to reign in the Millennial Kingdom. Israel will finally see their promises fulfilled by the New Covenant...just as the Church does when they come under the New Covenant. To be clear, I am not trying to convince you to my view (probably doesn't need to be said...). I'm just stating how I hold my view. I also recognize all the complexities surrounding Israel and the Palestinian conflict today...to which I would say its all to be accomplished as God lays it out in spite of all the complexity.