Ezekiel 40:25
Both the gateway and its portico had windows all around, like the other windows. It was fifty cubits long and twenty-five cubits wide.
And there were windows all around
The Hebrew word for "windows" is "חַלּוֹן" (chalon), which often signifies an opening that allows light and air into a space. In the context of Ezekiel's vision of the temple, these windows symbolize the divine illumination and revelation that God provides to His people. The phrase "all around" suggests completeness and universality, indicating that God's light and truth are accessible from every direction, offering guidance and clarity to all who seek Him.

like the other windows
This phrase implies a consistency and uniformity in the design of the temple. The repetition of the window design signifies the unchanging nature of God's truth and His covenant with Israel. Just as the windows are uniform, so is God's faithfulness and His promises. This consistency is a reminder of the reliability and steadfastness of God's word, which remains the same yesterday, today, and forever.

The length was fifty cubits
The measurement of "fifty cubits" (approximately 75 feet or 23 meters) is significant in biblical numerology. The number fifty often represents liberation and jubilee, a time of freedom and restoration. In the context of the temple, this length may symbolize the freedom and redemption that God offers to His people through worship and obedience. It is a reminder of the spiritual liberation that comes from dwelling in God's presence.

and the width twenty-five cubits
The width of "twenty-five cubits" (approximately 37.5 feet or 11.5 meters) complements the length, creating a balanced and harmonious structure. The number twenty-five can be seen as a multiple of five, which often represents grace in biblical symbolism. This width, therefore, may symbolize the grace and mercy that God extends to His people, providing a space where they can encounter His presence and experience His love. The dimensions of the temple reflect the perfect balance of God's justice and grace, offering a place of refuge and worship for His people.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, Ezekiel receives visions from God, including the detailed vision of a new temple in chapters 40-48.

2. The Inner Court
Part of the temple complex in Ezekiel's vision, representing a place of worship and communion with God, symbolizing holiness and separation from the profane.

3. The Portico
An architectural feature of the temple, serving as an entrance or a transitional space, often associated with grandeur and reverence.

4. Palm Trees
Symbolic decorations on the pillars, representing victory, peace, and eternal life, often used in biblical imagery to convey prosperity and divine blessing.

5. Windows
Architectural elements that allow light into the temple, symbolizing spiritual illumination and the presence of God.
Teaching Points
Symbolism of the Temple
The temple in Ezekiel's vision symbolizes God's presence among His people. As believers, we are called to be temples of the Holy Spirit, reflecting God's holiness in our lives.

Spiritual Illumination
Just as windows allow light into the temple, we should seek spiritual illumination through God's Word, allowing His truth to guide our lives.

Victory and Peace
The palm trees on the pillars remind us of the victory and peace we have in Christ. We are encouraged to stand firm in our faith, knowing that we are more than conquerors through Him.

Holiness and Separation
The inner court represents a place set apart for God. As Christians, we are called to live lives that are holy and distinct from the world, dedicated to God's service.

Architectural Beauty and Worship
The detailed design of the temple reflects the beauty and order of God's creation. Our worship should likewise be orderly and beautiful, reflecting the glory of God.
Bible Study Questions
1. How does the vision of the temple in Ezekiel 40:25 enhance our understanding of God's desire to dwell among His people?

2. In what ways can we, as modern believers, serve as "windows" that allow God's light to shine into the world?

3. How do the palm trees on the temple pillars inspire us to live victorious and peaceful lives in Christ?

4. What practical steps can we take to ensure our lives are set apart and holy, like the inner court of the temple?

5. How can the beauty and order of the temple's design influence our approach to worship and service in the church today?
Connections to Other Scriptures
The design of the temple in Ezekiel 40-48 connects to the description of Solomon's temple in 1 Kings 6, where similar architectural features, such as palm trees and windows, are mentioned, highlighting continuity in divine worship spaces.

Revelation 21 describes the New Jerusalem, drawing parallels to Ezekiel's vision of the temple, emphasizing God's ultimate plan for a dwelling place with His people.

Psalm 92:12-13 uses the imagery of palm trees to describe the righteous, connecting the temple's decorations to the spiritual life and growth of believers.
God's Kingdom Divinely OrganizedJ.D. Davies Ezekiel 40:5-27
The Windows of the ChurchW. Clarkson Ezekiel 40:22, 25, 29, 33
People
Ezekiel, Levi, Levites, Zadok
Places
Jerusalem
Topics
Arches, Breadth, Covered, Cubits, Fifty, Gate, Length, Narrow, Openings, Porches, Portico, Projections, Round, Thereof, Twenty, Twenty-five, Vestibule, Wide, Width, Windows
Dictionary of Bible Themes
Ezekiel 40:25

     4841   narrowness

Ezekiel 40:1-49

     5207   architecture

Library
The Parts of the City. Sion. The Upper City: which was on the North Part.
There is one who asserts Jerusalem to stand on seven hills; but whether upon a reason more light, or more obscure, is not easy to say. "The whale showed Jonah (saith he) the Temple of the Lord, as it is said, 'I went down to the bottom of the mountains': whence we learn that Jerusalem was seated upon seven mountains." One may sooner almost prove the thing itself, than approve of his argument. Let him enjoy his argument to himself; we must fetch the situation elsewhere. "The city itself (saith Josephus)
John Lightfoot—From the Talmud and Hebraica

Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being
J. W. McGarvey—The Four-Fold Gospel

The Millennium in Relation to Israel.
"And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land" (Gen. 15:17, 18). Here the two great periods of Israel's history was made known to Abram in figure. The vision of the smoking furnace and the burning lamp intimated that the history of Abraham's descendants was to be a checkered one. It was a prophecy in
Arthur W. Pink—The Redeemer's Return

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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