Life-Study of Ezekiel, week 10, Thursday, message 21

LIFE-STUDY OF EZEKIEL

Message 21
THE ALTAR

WEEK 10 - THURSDAY
Scripture Reading: Num. 2:3; Ezek. 43:13

Read and pray: “And behold, from the way of the east came the glory of the God of Israel; His voice was like the sound of many waters, and the earth shone because of His glory.” (Ezek. 43:2)

THE BASE

The base also has two ledges of one cubit each, making a total of eighteen cubits in width. The number eighteen is composed of six times three or three times six, typifying man, the Triune God, and resurrection.

Because of its unique design, the altar is very solid and stable. It is wider at the base than at the top. The base is eighteen cubits square, the smaller ledge is sixteen cubits square, the larger ledge is fourteen cubits square, and the altar is twelve cubits square.

This kind of construction makes the altar very stable. If the top were wider than the base, the altar would not be stable. But since the base is much broader than the top, the altar can be solid. Nothing can shake it.

In every segment, in every section, there are ledges, which extend like two arms to hold something. The ledges also rise up to hold something. This clear picture shows us that the altar is not only solid and stable, but also able to hold things. This indicates that the death of Christ on the cross is not only stable and solid, but also able to hold things. His wonderful, extraordinary, all-inclusive death is able to sustain all of us.

THE HORNS

At each of the four corners of the heart of God, a horn points upward. In the Bible, horns typify strength and power. The horns on the altar, which are for the four corners of the earth and which also point upward, typify the power of the cross of Christ. The power of the church and of the saints depends on the cross. The more we experience the cross, the more spiritual power we will have.

THE STEPS

The steps to the altar face the east. The east indicates the glory of the Lord. It is the direction of the sunrise, which typifies the glory of the Lord (Num. 2:3; Ezek. 43:2). This indicates that the cross always points to the glory of God and always leads to the glory of God.

THE MEASURING CUBIT

The cubit used by Ezekiel is not the common human cubit; rather, it is a cubit plus a handbreadth (43:13). This is called a great cubit and is not a human measure, but a divine measure. Thus, the altar is not measured by the human cubit, but by the divine cubit.

We should never measure ourselves by our human measure. Our measure may be valuable to us, but to God it has no value. We may feel that, according to our human measure and standard, we are qualified, but according to the divine measure, we fall short of what is expected.

THE ALTAR AND THE SANCTUARY

The last point concerning the altar is the relationship of the altar with the temple. Only after passing through the altar can we reach the temple. This means that without the proper realization and experience of the cross of Christ, we cannot have the reality of the church life.

The temple typifies Christ, and it also typifies the church. We can have the genuine church life only after we have had the experience of the altar. If we desire to have the proper church life, we need a proper understanding and experience of the altar, of the cross of Christ. It is only after we realize that we have been completely terminated on the cross that we can have the real church life.

Being in the outer court having the enjoyment of Christ is wonderful, but it is far from the experience of the temple. Being in the inner court, where the ministry begins, is also wonderful, but even this is far from the experience of the temple.

To be in the temple is to be in something that is altogether in resurrection. Therefore, we need to go forward to pass through the altar, through the cross of Christ, and reach the temple. There we will have the reality of the church life.

We need to be impressed with the fact that only by passing through the altar can we reach the temple. Considering that the altar typifies the cross, the temple typifies both Christ and the church, the Body of Christ.

The cross, Christ, and the church are the central theme not only of the New Testament but also of the entire Bible. First, we come to the altar, the cross, and then we come to the temple. This indicates that we cannot have the church apart from the cross. Through the experience of the cross, we are brought into the reality of the church. Only when we pass through the cross do we have the true church life.

On the one hand, as saved people, we gather to practice the church life; on the other hand, we can have the reality of the church only after we have passed through the cross. We all need to be brought to the point where we know and accept the cross. Then, when we pass through the cross, our flesh, our old creation, our self, and our natural man with the natural life will all be dealt with.

Everything that has its source in our humanity will be terminated on the cross. Then we will have the reality of the church, we will be one in the Lord, we will have genuine coordination, and we will have harmony, rest, and the presence of Christ. This is the temple, the place where God dwells. This is the expression of Christ, the reality of the church.

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Life-Study of Ezekiel, week 10, Wednesday, message 21

LIFE-STUDY OF EZEKIEL

Message 21

THE ALTAR

WEEK 10 - WEDNESDAY

Scripture Reading: Ezek. 43

Read and pray: “It had a great and high wall, twelve gates, and at the gates twelve angels; and names were inscribed on them, which are the names of the twelve tribes of the sons of Israel.”

THE DESIGN AND THE MEASUREMENTS OF THE ALTAR

How can we prove from the record in the book of Ezekiel that God, man, and all creatures died on the altar, on the cross? How can we prove that Christ’s death was such an all-inclusive death? How can we prove that the cross grants us God?

All this is proved by the design and the measurements of the altar. The precise details of the altar are a special feature of Ezekiel’s vision. The first books of the Bible do not speak specifically about the measurements of the altar in such a detailed way, but Ezekiel gives us details concerning the altar.

If we consider figure¹ 3 (the detail of the altar), we will see that according to Ezekiel’s vision the altar has four sections: the base, the small ledge, the larger ledge above the small ledge, and the upper altar above the larger ledge. The upper altar is called the heart of God, the place where something burns for God and by God.

We will now briefly consider the measurements. The base of the altar is one cubit high. The number one signifies the one God; thus, the base of the altar being one cubit high indicates that God is the base of the altar. This means that the cross was initiated by God.

The lower ledge, which is at the base of the altar, is two cubits high. Here, the number two signifies not only a testimony but also the second person of the Triune God. Christ is the second person of the Triune God as the testimony.

The third section, the large ledge, is four cubits high, signifying the creatures. The upper altar on top of the upper ledge is also four cubits high.

The top of the altar is a square, twelve by twelve cubits. The number twelve is composed of six times two or three times four. In this case, all these numbers are involved.

The number four signifying the creature, man signifying the number six, and the number three signifying the Triune God are all here. From all this we can see that God is here, that Christ is here, and that all the creatures, including man, are here.

God as the base includes Christ. When Christ died on the cross, God, man, and all the creatures died there with Christ. Therefore, this altar represents the all-inclusive death of Christ.

Because Christ’s death is mysterious, there are many different opinions concerning it. An unbelieving Jew might simply say that a man named Jesus, the Nazarene, died there.

Many believers today would say that the One who died on the cross was their Redeemer. Other Christians, who are more advanced in their spiritual understanding, may say that Christ, their Redeemer, and they themselves died on the cross.

However, I would declare that not only Christ, my Redeemer, and I died there, but also all the creatures and God died there. The entire universe along with the Creator passed through death. Because everything that passes through death can be tested. Whatever could be terminated by death was terminated.

Actually, only God was able to pass through the test of death. We and all creation were terminated, but God was able to pass through the test of death.

The all-inclusive death of Christ accomplished a mingling which brought man into God. In that death, God died in man to be released, and man died in God to be terminated.

Praise the Lord for the wonderful and all-inclusive death of Christ! God died in man and man died in God! Hallelujah for the death of Christ which releases and which terminates! In His death we were terminated and God was released.

THE HEARTH

The top part of the altar, the heart of God, is twelve cubits square. This is God’s hearth, God’s place to burn things by God, for God, and through God. It is significant that the hearth measures twelve by twelve cubits.

This is the first time the number twelve is used in the measurements of the temple. The number twelve is the number of the New Jerusalem and is composed of three times four. The number three is the number of the Triune God, and the number four is the number of man as a creature. The number twelve, therefore, signifies the Triune God mingled with man.

The New Jerusalem will be the consummate mingling of the Triune God with man. The church life today is also the mingling of the Triune God with man.

THE LARGER LEDGE

The larger ledge, the section that is directly under the upper altar, has a ledge on both sides measuring one cubit. Therefore, the larger ledge is fourteen cubits. The number fourteen is composed in two ways: seven times two and ten plus four.

Seven is the number of completion, two is the number of testimony, ten is the number of fullness in perfection, and four, of course, is the number of the creature. Putting all these numbers together, we can see that this means that the creature in fullness bears a complete testimony.

THE LOWER LEDGE

Under the larger ledge is the smaller ledge. This ledge also has two ledges of one cubit each, making a total of sixteen cubits. The number sixteen is composed of eight times two, signifying a testimony (two) in resurrection (eight). Christ is a living testimony in resurrection.

______________

¹ Unfortunately, we do not have the figures for this material.

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Life-Study of Ezekiel, week 10, Tuesday, message 21

LIFE-STUDY OF EZEKIEL

Message 21

THE ALTAR

WEEK 10 - TUESDAY

Scripture Reading: Ezekiel 40

Read and pray: “Truly, truly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish.” (John 21:18)

Death Is a Termination to Man

As we have pointed out, man was also on the cross. When the Lord Jesus died, man also died, and that death meant the termination of man. All the negative things related to man were terminated on the cross. Praise the Lord that we all were terminated on the cross!

Through the all-inclusive death of the Lord Jesus on the cross, all the riches of God were released. The death of Christ on the cross was a wonderful release for God and a wonderful termination for us.

We all need this vision of the altar. We need to see that, regardless of our age, we all were terminated on the cross at the same time. The riches of God were released there, and all the negative things were also terminated there. Therefore, the all-inclusive death of Christ on the cross was our termination and the release of God.

The mingling of God with man began when the Lord Jesus was born in Bethlehem. Through His incarnation, God came to man. But the mingling of man with God began on the cross and was fully accomplished in resurrection.

Through the Lord’s death and resurrection, we were put into God and mingled with God. Therefore, through incarnation God came to man, and through death and resurrection man was put into God. Everything that we are and have was terminated on the cross, on the altar. Through the cross, the divine life was released, and then this life was given to us through Christ’s resurrection.

If we bury a grain of wheat and a small stone, something living will grow out of the grain of wheat, but the stone will remain buried. Through His death on the cross, the Lord Jesus as the grain of wheat was released, but we, a “dead stone,” were terminated. Although we were terminated in this way, the divine life was imparted into us to make us wonderful persons.

Originally, we were not wonderful. Before we were saved, we were outside the wall of the temple complex, and we loved ourselves very much. After we were saved and passed through the gate into the outer court, we no longer loved ourselves as much; however, we still had a certain amount of self-pity.

However, after entering into the inner court, we no longer love ourselves or have pity on ourselves; rather, we hate the self. As we go further and arrive at the altar, we see that the self is horrible, which we loved when we were outside the wall, despised in the outer court, and hated in the inner court, had already been terminated. Once the self has been terminated, there is no need to love it, pity it, or even hate it. Rather, we should simply forget the self and leave it on the altar.

We have pointed out that since the cross, the altar, occupies a central place in our relationship with God, we cannot avoid it. In fact, as soon as we enter through the gate, we begin to realize something concerning the cross. The cross is implied in the gate, which typifies the Lord Jesus, who fulfilled all the requirements of the Ten Commandments and then died on the cross to satisfy the righteous requirements of God’s law.

The cross is also implied in the eating of the sacrifices, which passed through death. This eating takes place on the pavement. Furthermore, the kitchens and the tables where the sacrifices are slaughtered both imply the cross. This indicates that throughout the holy building of God, we can see the cross — in the main gate, on the pavement, in the corner kitchens, and on the tables, in the inner court.

The cross, therefore, is not only the center but also the circumference. The cross spreads in all directions and in every corner. After we have been saved, we will encounter the cross everywhere. Apart from the cross, it is impossible to contact Christ or to have Christian spiritual experiences.

Although we encounter the cross throughout our Christian life, we experience the cross in a particular way when we come to the altar at the center of God’s building. To go to the altar in the center is to realize that everything we are and have has been terminated on the cross.

Here we have a definite experience of the cross, not merely a superficial knowledge of the cross. In our fellowship with the Lord, we are brought to a point where we touch the cross in a definite way and sense that God will no longer allow us to live in our natural man.

This brings us to have a great breakthrough and an absolute submission to the cross. As a result, we will know what the natural life is and what it means for the old creation to be stripped. This is the experience of the cross as the center. It grieves me to know that although many of us have heard messages about the cross, few actually live a crucified life.

For example, we cannot live a crucified life in our married life. If a married brother and his wife argue with one another, this indicates that they are not living a crucified life. If they were living a crucified life, they would not accuse one another or defend themselves.

Those who live a crucified life do not defend themselves when they are attacked or criticized. They experience the termination of their Adamic life and of the old creation through the death of the cross and enjoy the riches of God and His divine element, which were released through the cross.

When some people, especially the young ones, hear this word concerning the altar, they become afraid and think that it is better not to love the Lord or seek Him. They think it is proper simply to enter through the gate into the outer court and enjoy Christ on the pavement; they think there is no need to go beyond the inner gate, which leads into the inner court toward the altar. They fear that it is dangerous to approach the altar and become a burnt offering.

We need to realize that since the Lord has had mercy on us, we cannot escape Him. We were not saved by our own will. Rather, while we were wandering in the world, with no intention of entering through the gate, the Lord brought us to it. Apart from our own choice, we believed in Christ. This is altogether a matter of God’s selection, His mercy, and His careful seeking.

The principle is the same with regard to our loving and seeking the Lord. If we do not believe in the Lord, love Him, and seek Him, we feel uncomfortable and dissatisfied. However, the more we love the Lord and seek Him, the more we are satisfied. This also is a matter of the Lord’s mercy.

Because of His mercy toward us and His working within us, we have no choice but to go forward; we cannot go back. If we do not go forward toward the altar but instead try to return to the outer court, we will feel uncomfortable. Therefore, we need to go forward more and more until we reach the altar.

Eventually, all those who are spiritual and who seek the Lord will end up at the altar, where they will be terminated, even destroyed, by the Lord. Apparently without reason, the Lord strips them and deprives them of everything.

God puts to death everything that we are and everything that we have. Madame Guyon experienced this and could say that God gave her the cross. Because we love the Lord and seek Him, sooner or later we will know the cross, which will strip us, deprive us, and bring everything to death. We will be forced to pass through death, even if we are not willing to do so.

We do not experience the cross in a complete way once for all; we experience it repeatedly. Those who seek the Lord will encounter the cross in every direction. At one time, they will encounter the cross through their children. At another time, they will encounter the cross through their spouse or because of illness.

At other times, they will experience the cross through the church or through the co-workers. The reason the cross is everywhere is that we must pass through the cross in order to contact God. Thanks to the Lord, God gives us the cross, and the cross gives us God. Those who love God are those who experience Him the most, and they are the ones who pass through the cross the most.

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Life-Study of Ezekiel, week 10, Monday, message 21

LIFE-STUDY OF EZEKIEL

Message 21

THE ALTAR

WEEK 10 - MONDAY

Scripture Reading: Ezek. 40:47; 43:13─17

Read and pray: “Unless the grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (John 12:24)

In this message, we will continue from the inner gate and even to the inner court to consider the central matter—the altar. Before doing this, I would like to review two other matters so that we may be impressed with them.

First, we saw that there are a total of six gates in three groups of two, on the east, the south, and the north. We need to remember that six is the number of man, who was created on the sixth day, and that the number three typifies the Triune God in resurrection. The six gates signify that the Triune God is mingled with man. The three is mingled with the six.

The fact that the gates are divided into three groups of two indicates that the Triune God became a man, the God-man, and was “broken,” or “cut,” in His crucifixion and is now in resurrection. He is now the gate through which we enter into God and into all the things of God.

Second, it is necessary to note that from the outer gate to the inner gate there is a distance of exactly one hundred cubits (40:47). The number one hundred is composed of ten times ten or twenty times five. Ten times ten signifies fullness in fullness or completion in completion. Twenty times five signifies fullness and complete responsibility as a testimony.

Furthermore, as the diagram on page 215 indicates, there are three sections of one hundred cubits each, making a total of three hundred cubits. Once again, the number three typifies the Triune God, who became a man, the God-man. How splendid and wonderful it is to be in such a God-man! He was crucified, but now He is in resurrection, and we are in Him.

THE ALTAR IS THE CENTER OF THE COMPLEX

If we consult the diagram¹ on page 215, which shows the ground plan of the temple, we will see that no matter which gate we take to enter the complex, we will eventually arrive at the altar. There is no exception; the altar is inevitable.

All of us entered through the wonderful God-man, who was crucified and who is now in resurrection. If we want to find God, we must come to the altar. The altar is at the center of the complex. The altar is the center not only of the inner court but also of the entire temple area.

This altar, which typifies the cross, is truly the center of the universe. Regarding the relationship between man and God, the earth is the center. The center of the inhabited earth is the good land of Canaan, Palestine, for it is the connecting center linking the continents of Europe, Asia, and Africa. The city of Jerusalem is the center of the good land; the temple complex is the center of Jerusalem; and the altar is the center of the temple complex.

Thus, definitely, the altar is the center of the universe. Since the altar typifies the cross, this means that the cross is the center of the universe. It is crucial that we know the full significance of the cross. According to superficial Christian teachings, the cross is the place where the Lord Jesus died for us. This is certainly true, but the cross represents much more than that.

As the center of the universe, the cross typifies the all-inclusive death of God, man, and all creatures. The death of the Lord Jesus on the cross was not merely the death of one person; it was an all-inclusive death involving God, man, and all creatures.

THE MEETING POINT OF GOD AND MAN

As we have pointed out, by looking at the ground plan of the temple complex, we can see that no matter which gate we enter, we will arrive at the altar. When God comes from the temple to meet man, He likewise comes to the altar.

Therefore, the altar is not only the center of the universe but also the meeting point of God with man and of man with God. If one person enters through the north gate and another enters through the south gate, both will eventually meet God and one another at the altar.

God came out of His dwelling and went to the cross, and there He died. First, He left His dwelling and was born in Bethlehem. After living on the earth for thirty-three and a half years, He went to the altar, to the cross.

When He was dying there, He was not alone. Through His incarnation, He bore man upon Himself. Thus, while He was dying on the cross, man was also dying there. This indicates that God and men met together at the cross on the way of death.

DEATH IS A RELEASE FOR GOD

However, God cannot be affected by death. No matter how much death He passes through, He remains the same. Death, in fact, helps Him to be released. God came out of His dwelling and went to the cross and there He died in order to release what was within Him.

We may use a grain of wheat as an illustration. When a grain of wheat is sown into the earth, it dies. Is this a terrible death or a wonderful one? We should say that the death of a grain of wheat is wonderful, for without this death, all the beautiful and rich things of the grain could not be released. For this reason, the death of a grain of wheat is not terrible but wonderful.

According to the same principle, death is wonderful for God. The Lord Jesus said, “Unless the grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (John 12:24). He was speaking of Himself as the grain that would fall into the ground and die in order to be multiplied into many grains.

Through His death, the riches of the divine life within Him were released. Because God is life, even resurrection, He cannot be terminated by death. Everything of man can be terminated, but what is of God is released through death. Now we can see that when God went to the altar, the cross, and died there, His life was released.

___________________

¹ Unfortunately, we do not have the images in this material.

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Life-Study of Ezekiel, week 10, Sunday, message 20

LIFE-STUDY OF EZEKIEL

Message 20
THE OUTER AND INNER COURTS

WEEK 10 - SUNDAY
Scripture Reading: Ezek. 40:38-46

Read and pray: “But this One, having offered one sacrifice for sins forever, sat down on the right hand of God,” (Hebrews 10:12)

A Place to Wash the Burnt Offerings

In the outer court there is some enjoyment through cooking and eating, but there is no service, no ministry to the Lord. However, when we pass through the gate into the inner court, the ministry begins immediately.

There is a chamber, probably inside the north gate of the inner court, for the priests to wash the burnt offerings (v. 38). In the preparation of a burnt offering to be offered, a series of steps must be followed.

First, the animal was slain, and then it was skinned and cut into pieces. After that, the offering was washed. After it had been washed, the offering was ready to be burned. Washing, therefore, was the last step in the preparation of the burnt offering.

The chamber here is not for killing, skinning, or cutting the burnt offering into pieces. Rather, the chamber is only for washing the burnt offering. This indicates that at this stage of our experience, we are ready to be a burnt offering to God. Only when we are in resurrection and at a higher level are we ready to be absolute for God.

Here, in the inner court, the life that is for God begins. We do not see this in the outer court. In the outer court, we have the enjoyment of Christ. But in the inner court, we have an advance and progress, for here we are in something that is more inward and also higher. Here, the priests are ready to offer the burnt offering, which means that they are ready to be absolute for the Lord.

The Tables

Inside the north gate, there are eight tables. Four are on one side and four on the other, making a total of eight. These tables are for slaughtering the offerings (vv. 39–41). This is the real service, the real ministry. The only ones who participate in this service are the priests. Today, in the New Testament age, we are all priests.

However, according to our actual experience, if we remain in the outer court, we are still merely common people who are not yet priests. In our experience, we cannot be priests until we are in a situation that is both higher and more inward.

Only after we are more elevated and have more inwardness will we have maturity in life. Then we will be ready to be a burnt offering. At that point, we can truly serve the Lord and minister to Him. Now we are no longer merely common people; we are priests ready to serve the Lord with a particular ministry.

With the tables, once again we have the number eight, which signifies resurrection. The eight tables are divided into two groups of four and also into four groups of two. These numbers show that the creature is in resurrection as a testimony.

We can say that eight is composed of two times four, with four being the number of the creature. We can also say that eight is composed of four times two. Four represents the creature, eight signifies resurrection, and two signifies testimony. Therefore, we have here the creature in resurrection as a testimony.

The tables are one and a half cubits square and one cubit high. The number one signifies the one God. By adding one and a half cubits of length to one and a half cubits of width, we have three cubits. Once again, the number three signifies the Triune God in resurrection.

The Triune God was “split,” as indicated by the two sides of the gate, each measuring one and a half cubits. In the matter of the eight tables, we see that the Triune God, the one God who became a creature, was “split” on the cross, but He resurrected. Now, in resurrection, He is a testimony. Today our service, our ministry, must be in the Triune God, the one God, who was “split” as a creature and who is now in resurrection as a living testimony.

At this point, I would like to summarize what we have covered thus far concerning the burnt offering and the tables. The chambers are for washing the burnt offering, which is something absolute for the Lord. Being ready to offer the burnt offering means that we are ready to be absolute for the Lord.

The eight tables, which are in four groups of two tables each, are for slaughtering the offerings. Eight signifies resurrection, four signifies the creature, and two signifies a testimony. Then we have the measurement of the tables, which is one cubit in height.

The number one signifies the one God. The number three (three cubits formed by adding one and a half cubits of length and width) signifies the Triune God in resurrection. This three, divided into two parts, indicates that the Triune God, who became a creature, was “split” through death and now He is in resurrection. Our service today is in the Triune God, the one God, who was “split,” and who is now in resurrection to be a testimony.

Two More Chambers

From the gate, we proceed into the court, where there are two more chambers, one on the north side and the other on the south side. These two chambers are for two groups of priests: those who care for the temple and those who keep the altar.

The chamber on the south side is for the priests who care for the temple (v. 45), and the chamber on the north side is for the priests who keep the altar (v. 46). These chambers indicate that at this point, their service, their ministry, is settled, established, unshakable, and constant. They are fully qualified and unshakable in their ministry.

Originally, we were wandering outside the wall. Praise the Lord, we entered into Christ and passed through Christ into the outer court. Eventually, by the Lord’s mercy, we arrived at the chambers, and there we began to taste Christ and enjoy Him.

Once we have tasted Him, we do not want to leave these chambers. However, after having considerable enjoyment of the Lord, we realize that we need to go up again and experience the meaning of the number eight in order to be absolutely in resurrection.

For this, we need to pass through Christ again and enter into the inner court. Once we are in the inner court, we need to be ready to be absolute for the Lord. Here we begin the ministry, the service, with the Triune God, who became a creature, who was “split,” and who is now in resurrection as a testimony. Now we become fully qualified priests, established unshakably in the chambers, caring for the temple and the altar.

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Life-study of Ezekiel, week 9, Saturday, message 20

LIFE-STUDY OF EZEKIEL

Message 20

THE OUTER AND INNER COURTS

WEEK 9 - SATURDAY

Scripture Reading: Ezek. 40–42

Read and pray: “Jesus answered them, Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.” (John 6:53)

The Number Thirty

The number thirty, used in relation to the chambers, is composed of five times six or three times ten. If thirty is composed of five times six, then we have man (six) multiplied by responsibility (five).

If thirty is composed of three times ten, then we have the Triune God in resurrection (three) fulfilling all the requirements (ten). The Christ whom we enjoy is the number thirty. He is not merely five or six or three. As the number thirty, He includes six, five, three, and ten.

In Him we have man, the Triune God, resurrection, responsibility, and the fulfillment of all the requirements. The number ten also signifies completion and perfection. This indicates that in Christ we have completeness and perfection. Praise the Lord that we have such a rich Christ for our enjoyment!

The number thirty here corresponds to the thirty sides of the pillars. This indicates that our enjoyment of Christ depends on Him being the supporting columns or pillars. The extent to which He bears, supports, and upholds is the extent to which we can enjoy Him.

Moreover, the thirty chambers correspond to the thirty windows. If the all-inclusive Spirit were not the number thirty, we could not have the rich enjoyment of Christ as the number thirty.

The Width of the Pavement

If we consult the diagram of the plan, we will see that the width of the pavement is equal to the length of the gate. This means that the Christ whom we enjoy is the Christ whom we experience. How much we can enjoy Christ depends on how much we experience Him.

If our experience of Christ measures fifty cubits, then our enjoyment of Christ will also measure fifty cubits. How much are we able to enjoy Christ? This depends on how much we experience Christ.

The more we pass through Christ, the more we experience Christ, and the more we experience Christ, the more we enjoy Christ. We cannot enjoy Christ if we have Christ only doctrinally.

This means that we cannot enjoy a Christ whom we have not experienced. We can only enjoy the Christ whom we have experienced. The width of our enjoyment of Christ is always equal to the length of our experience of Christ.

Connected to the Gate

The pavement is connected to the gate, for it is on both sides of the gate. This indicates that the enjoyment of Christ is connected to the experience of Christ. If we do not have the experience of Christ, we cannot have the enjoyment of Christ. Again we see that the enjoyment of Christ depends on the experience of Christ.

The Places for Boiling

In the outer court, at the four corners, are the places for boiling. This indicates that, by the grace of God, the preparation of Christ for the enjoyment of others is spreading to all corners, becoming available everywhere.

In every “corner” there is a “kitchen” where Christ is being “cooked” for our enjoyment. Wherever we are, there is a kitchen for us. We thank the Lord that the local churches are spreading to all corners of this country. All the corners of the country need a “kitchen” to prepare Christ for people’s enjoyment.

The measure of the corner chambers is thirty by forty. Up to this point, we have seen four thirties: thirty sides of the pillars, thirty windows, thirty chambers, and thirty cubits. All these thirties are related and correspond to our experience. We need to pass through Christ, and then we need to enjoy a Christ who has been “cooked.”

Here we have a new number—forty. Forty is the number of tests and trials. The people of Israel were in the wilderness for forty years, and the Lord Jesus was in the wilderness for forty days in order to be tested and approved.

This indicates that without suffering, testing, and judgment, Christ could not have been “cooked,” prepared, to be our enjoyment. For our enjoyment, Christ was “cooked.” His suffering under the process of “cooking” was for our enjoyment of Him by eating Him.

Without the Lord’s sufferings and trials, He could not have been prepared for us to enjoy. In a sense, when the sisters prepare food in the kitchen, the food “suffers.”

While the Lord Jesus was on the earth and, especially, while He was dying on the cross, He was under suffering, the “cooking,” for our enjoyment of Him by eating Him.

The Inner Court

From the outer court we need to pass to the inner court.

Another Set of Stairs

As we enter into the inner court, we also go higher. At the entrance to the inner court, there is another set of stairs, consisting not of seven steps but of eight.

Outside, on the street, there are seven steps leading up to the gate of the outer court, and now we see that there are eight steps leading us to the inner gate of the inner court. From this we see that to enter into the inner court means that the more we journey inward, the higher we become.

When we go forward inwardly, we also go higher. When we pass through the gate into the inner court, we are fifteen steps higher than those who are outside the wall.

The number seven signifies completion, and the number eight signifies resurrection. This indicates that if we want to enter into the inner court, we need to be in resurrection. All the natural life and the natural man must be rejected and crucified. As indicated by the eight steps, we need to be absolutely in resurrection.

In the inner court we repeat our experience of Christ. We experience Christ again by passing through another gate. We experience the same Christ, but we experience more of Him. This introduces us into the inner court.

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Life-study of Ezekiel, week 9, Friday, message 20

LIFE-STUDY OF EZEKIEL

Message 20
THE OUTER AND INNER COURTS

WEEK 9 - FRIDAY
Scripture Reading: Ezek. 40:17-47; 46:21-22

Read and pray: “Jesus therefore said to them, I am the bread of life; he who comes to Me shall by no means hunger, and he who believes into Me shall by no means ever thirst.” (John 6:35)

THE OUTER AND INNER COURTS

In the previous message, we covered many of the details related to the gates. They are divided into four sections: the outer court, the passage, the outer court, and the porch. Each gate has six cubits of height and ten cubits of width. Six is the number of the Lord’s humanity, by which He fulfilled all the requirements of the Ten Commandments. This indicates that the number six fulfills the number ten; that is, the man Jesus fulfills the Ten Commandments.

As we have pointed out, the dimensions of the guard chambers correspond to the dimensions of the cross section of the wall of six cubits by six. This indicates that, for us, the guard chambers are Christ Himself as God mingling with man.

The passage, having the number eight, indicates a new beginning in resurrection. The porch, the final section of the gate, has the numbers two, six, and eight, indicating that the Lord as a man is in full resurrection.

All the numbers used in Ezekiel, with respect to the building of God, are very significant. The numbers three, five, and multiples of five are used frequently. For example, the extensive use is of the number thirty, which typifies the Triune God in resurrection bearing the full responsibility.

When Ezekiel saw the visions in chapter one, he was thirty years of age. There are thirty supporting pillars, thirty chambers in the outer court, and thirty side chambers around the temple. In Ezekiel, the number thirty indicates both maturity, which is able to bear something, and also the enjoyment and expression of Christ.

The palm trees on the columns represent victory and eternal power. Because the columns must bear the weight of the roof and support the entire building, they need to be in victory and be eternal. Christ is the column that supports and bears the building of God with a victorious, eternal life.

We also saw that the gate has thirty windows to let in light and air. These windows are covered with a lattice or screen to keep negative things out. All this is precisely the work of the life-giving Spirit: He brings in the light and the air, but continually keeps the negative things out.

In this message, we will continue to see that in the temple in Ezekiel there are two courts: the outer court and the inner court. We will first consider what the outer court is and then the inner court.

THE OUTER COURT

If we want to enter into the temple, which Ezekiel saw in his vision, we must first go up the seven steps and then pass through the spacious gate. This would bring us into the outer court of the temple.

The Pavement

The first thing we need to pay attention to in the outer court is the pavement. There is pavement around the wall on the three sides of the outer court—on the east, south, and north.

The Chambers

There are six different sections, or areas, of pavement, and in each section there are five chambers. This means that there are thirty chambers. Here, the number thirty is composed of five times six.

In addition to the thirty chambers on the pavement, there are four small courts, one at each corner of the outer court. These four courts at the four corners are places for boiling the sacrifices.

In modern terms, these are kitchens, places for cooking food. These kitchens are used not by the priests, but by the people. Considering that the priests eat in the inner court, the people eat in the outer court.

Outside of these kitchens, these places for cooking, there are some chambers. These chambers are for eating, just as in our homes, the space connected to the kitchen is the dining room, a place to eat the meal prepared in the kitchen.

In Ezekiel, the chambers connected to the kitchens are dining rooms for the people to enjoy the sacrifices. This indicates that these chambers are places to enjoy Christ. From this we can see that the main thing in the outer court is the enjoyment of Christ as the offerings and sacrifices.

After passing through the gate, we arrive at the outer court and enter into the chambers to eat, to enjoy, Christ, who is the reality of all the offerings.

Ezekiel tells us that these chambers for eating are built upon the pavement (40:17). In ancient times, the pavement of a court was made with stones. This indicates that whenever we are about to enjoy Christ, we need to be on a pavement made of stones. The stone pavement separates us from the dust of the earth. Otherwise, our feet would be on the ground. As believers in Christ, we have the pavement of stones that separates us from the dirt.

Although we are still on the earth and in the world, we are separated from every kind of dirt. Originally, as the old creation, we were clay, being the same as the earth in nature. We came out of the earth, and we were one with the earth.

But when we were saved, converted, and regenerated, we became stones, which are for the pavement. Now, if we intend to enjoy Christ, we need to be on the stones of our regeneration.

However, in their daily situation, many genuine Christians do not remain on these stones. After work, they participate in certain entertainments and worldly activities. They are genuine Christians, but they have their feet in the dirt; they do not have a stone pavement under their feet.

With us in the church life in the Lord’s recovery, our situation should be very different. When we come home after a day of work or school, we may rest or have dinner. Then we exercise our spirit to call on the Lord, to meet together to enjoy the Lord.

This indicates that we are standing on a stone pavement. Furthermore, in our experience, the pavement on which we stand becomes a place, a “chamber,” for us to enjoy Christ.

Many of us can testify that day by day we are in the chambers enjoying Christ. This is especially true on the Lord’s Day. By contacting the Lord early in the morning, we place our feet on the stones and prepare ourselves to enter into the chambers. Then, in the meetings of the church, we can enjoy Christ by eating Him.

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Life-study of Ezekiel, week 9, Thursday, message 19

LIFE-STUDY OF EZEKIEL

Message 19

THE VISION OF THE HOLY BUILDING OF GOD

WEEK 9 - THURSDAY

Scripture Reading: Ezekiel 40:10-14, 16

Read and pray: “that you may be able to comprehend with all the saints what is the width and length and height and depth, and to know the love of Christ, which surpasses knowledge, that you may be filled unto all the fullness of God” (Eph. 3:18-19)

The Passage

From the court, we go to the passage, which has many details.

The Guard Chambers

Ezekiel 40:10 says that in this passage there are six small chambers. Some of the best translations use the term guard chamber. These are the rooms where the guards stay to protect the temple.

Each of these chambers is six cubits square and is therefore equal in size to a cross section of the wall. This indicates that the Lord Jesus, in His person and work, is the real guard of the glory and holiness of God.

If there were no wall, the sinners would be able to enter the temple, and this would be an insult to the glory and holiness of God. Since the wall separates the sinners from God, the gate brings people into God and into His building.

In order to be the gate, the Lord Jesus had to fulfill all the requirements of the Ten Commandments. He was a proper and upright man, able to fulfill the Ten Commandments, and now He is the guard of the glory and holiness of God.

Only those who are qualified and who correspond to the glory and holiness of God can enter into the temple. If we want to be qualified in this way, we need to pass through the gate. By passing through Christ as the gate, we are qualified to enter into the building of God, which is full of the glory and holiness of God.

The six guard chambers are divided into two groups of three. Again we have the number three typifying the Triune God, who became a man and was “split” into two. This indicates that the guard chambers are a person, Christ Himself.

The Borders

Between the three guard chambers are two spaces of five cubits each. Again we have ten cubits composed of two groups of five cubits. This shows us once more that Christ has the responsibility to fulfill all the requirements of the Ten Commandments.

Furthermore, once again we have the number two, signifying testimony. On one side there are two spaces of five cubits each, and on the other side there are also two spaces of five cubits. This indicates that Christ has the full responsibility for the Ten Commandments and that this becomes a testimony. The Lord Jesus, as the Triune God, became a man and died on the cross to fulfill all the responsibilities of the Ten Commandments.

From the guard chambers we go to the borders. Instead of borders, the King James Version uses the word “space”; other versions use the word “platform.” Outside each of the guard chambers there is a border, a space, which is one cubit in width. These are in two groups of three, typifying the Triune God in resurrection.

We need to remember that the passage is ten cubits. However, there is a sense in which we can say that the passage is eight cubits wide. If we deduct one cubit for the border around the guard chamber on each side, this leaves the passage with only eight cubits in width.

Eight is the number of resurrection. The first day of the week, the day on which the Lord Jesus was resurrected, is also the eighth day. Thus, the eighth day is the day of resurrection and signifies a new beginning. When we pass through Christ, we pass through resurrection and have a new beginning.

The Pillars

Next, we need to consider the pillars, which are difficult to locate. Ezekiel 40:14 says that the distance to the pillars is sixty cubits and that each pillar (column) has two sides. Each pillar, each column, has two sides, and each side is two cubits. On the sides of the passage there are fifteen sides of two cubits each. Therefore, there are thirty cubits in width on both sides of the passage, totaling sixty cubits.

Fifteen is composed of three times five, typifying the Triune God in resurrection bearing all the responsibility. The number two, indicating testimony, is also present. The number thirty corresponds to the chambers of all the stories for the enjoyment of Christ.

The columns, which support the roof of the structure, indicate that we need to be received by the sustaining strength of Christ in order to enter into the enjoyment of Christ. The sustaining strength comes from the number thirty, and the enjoyment of Christ also. This indicates that we can enjoy only what Christ can sustain.

As we will see in a later message, the expression of Christ, as seen in the side chambers of the temple, is also represented by the number thirty. Therefore, the expression of Christ, the enjoyment of Christ, and the support of Christ are all typified by the number thirty. We can express only what we can enjoy, and we can enjoy only what Christ can sustain.

The Palm Trees

On both sides of each column there is a palm tree (v. 16). In the Bible, palm trees typify victory, even eternal victory. Christ, the guard of the holiness and glory of God, is the Eternal One, the Victorious One, who sustains, carries, supports, and prevails.

The Porch

From the pillars we go to the porch, where the number eight is used. In the previous portion, mainly the numbers five, six, and ten are used, but with the porch, the number eight is used. This indicates that now we are in resurrection, in a new beginning.

THE WINDOWS

The windows are for letting in light and air. These are not narrow windows, but latticed windows, with strips of material over them to protect the building from negative things. However, the windows are kept open for the air and the light.

These latticed windows typify the life-giving Spirit. There are thirty windows in total, fifteen on one side and fifteen on the other. The gate is full of windows. This indicates that Christ is full of the life-giving Spirit.

The life-giving Spirit brings in air and light and prevents the entrance of all negative things. The Hebrew word for lattice implies the idea of being beveled. This means that the outside of the window is narrow, but the inside is wider (40:16). The life-giving Spirit always works toward the inside. Outwardly He is not great, but inwardly He is very broad.

EXPANDING IN A BROAD WAY

Although Ezekiel mentions the height of the wall, he does not mention the height of the gate. The omission of this dimension is very significant. The entire temple complex does not give the impression of height, but of expansion in a broad way. Even the height of the wall is only six cubits. According to the design, the temple complex is five hundred cubits square. Thus, the height is not great, yet the expansion is very great.

The human concept is that one must go higher and higher to reach the heavens. This was the concept in the building of the tower of Babel. However, God’s intention is to be with man on the earth. God’s desire is to come to the earth and expand His testimony. Thus, God came to the earth as a man to expand His testimony over the whole earth.

In this message we saw that the gates typify Christ as the Triune God. Christ became a man who was upright, perfect, and complete. Christ bore the responsibility and fulfilled all the requirements of the Ten Commandments in order to open the way for us to enter into God and into His interests. Furthermore, Christ is the testimony of God, and as the Resurrected One, the life-giving Spirit, He is a living witness of the eternal victory.

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Life-study of Ezekiel, week 9, Wednesday, message 19

LIFE-STUDY OF EZEKIEL

Message 19

THE VISION OF GOD’S HOLY BUILDING

WEEK 9 - WEDNESDAY

Scripture Reading: Ezekiel 40–43

Read and pray: “Jesus said to him, I am the way and the truth and the life; no one comes to the Father except through Me.” (John 14:6)

THE GATE

Praise the Lord, for He is not only the wall but also the gate. As the wall, He excludes and condemns us, but as the gate, He brings us into God’s building. If today we are in the sphere of God’s building, it is because Christ, as the gate, has brought us in.

Christ is our gate, our entrance. In John 14:6, the Lord Jesus tells us that He is the way to the Father. Apart from Him, no one can come to the Father. Christ is the entrance for us to enter into God and into God’s interests, God’s building, and God’s kingdom.

We may realize that Christ is the gate, the entrance, but we may not know Christ as the gate in a detailed way. However, Ezekiel saw the details concerning Christ as the gate.

The Measurements

The depth of the gate, from its front to the rear, is fifty cubits. The width of the gate, from side to side, is twenty-five cubits. These numbers are both multiples of five, the number of responsibility.

A Stairway of Seven Steps

In front of the gate, there is a stairway of seven steps. The steps going up are quite high, indicating that in order to enter the building, we need to ascend. Whenever a person believes in the Lord Jesus, he has the sense of going up.

However, when we participate in certain worldly amusements, we have the sense of going down. Whenever we come to the Lord Jesus, we feel that we are on a stairway going upward.

Composed of Four Sections

The gate is composed of four sections: the outer court, the passage, the inner court, and the porch. There are three courts: the outer court, the inner court, and a passage between the two that may be considered a corridor.

The middle part, the passage, is also called a court, but to help our understanding, we may use the word passage. Thus, we have here the outer court, the passage, the inner court, and the porch. The porch is, in some way, similar to an antechamber to the temple.

By passing through the outer court, the passage, the inner court, and the porch, a person can enter into the temple. Then the person must ascend another flight of stairs. This ascent is even greater, being eight steps instead of seven.

The Entrance of the Gate

Referring to figure 2, which is a detailed drawing of the gate, we can see that within the gate is its entrance, which is exactly ten cubits. It is significant that the opening of the entrance is ten cubits wide.

In the Bible, the number ten refers first to the Ten Commandments. Everything that the Ten Commandments require, the entrance of the gate fulfills. The width of the entrance is exactly the extent of the Ten Commandments. This indicates that the Lord Jesus fulfilled all the requirements of the Ten Commandments.

When we are confronted with the Ten Commandments, we are excluded by them. However, the Lord Jesus was able to fulfill every commandment, and He became the gate for us to enter into God’s building. Considering that the entrance (or opening) of the gate is ten cubits wide, the gate itself is thirteen cubits.

On both sides of the gate, the wall measures one and a half cubits. Adding them together, we have three cubits. Three is the number of the Triune God and also the number of resurrection. Here the three is divided, with one and a half on each side. I ask you to remember that in the tabernacle, the standing boards were each one and a half cubits wide and that two boards form a unit of three cubits.

All these numbers are significant. They indicate that the Lord Jesus, who fulfills all the requirements of the Ten Commandments, is the Triune God who became a man, was condemned to death, and resurrected. In His death Christ was “split” into two parts and then resurrected.

The Court

After the gate comes the court, which measures six cubits by ten. Putting all these numbers together, we can see that Christ was the Triune God (the number three), who became a man bearing the number six. He was “split” in His death and resurrected, fulfilling all the requirements of the Ten Commandments. In this way, He opened the gate.

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Life-study of Ezekiel, week 9, Tuesday, message 19

LIFE-STUDY OF EZEKIEL

Message 19

THE VISION OF THE HOLY BUILDING OF GOD

WEEK 9 - TUESDAY

Scripture Reading: Luke 2:48-51

Read and pray: “And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved complete and without blame at the coming of our Lord Jesus Christ.” (1 Thes. 5:23)

THE HOLY BUILDING OF GOD

The holy temple is the place where God is, the dwelling place of God. If we want to seek God, contact God, have fellowship with God, and serve God, we must realize that God has His dwelling place.

On the one hand, God is omnipresent; on the other hand, God has His particular place. If we want to find Him, we must know His exact location, His definite dwelling place. Thus, it is necessary to consider the vision of the building of God in Ezekiel, for this vision describes the place where God dwells ─ His holy temple.

We will first consider a general sketch, or plan, of the building of God. Please refer to Figure 1¹, which is the graphic plan showing the temple and its inner and outer courts.

The building is square, with each of the four sides measuring five hundred cubits. Three of the four sides have an entrance. There are gates on the east, south, and north, all of which lead into the outer court around the walls.

In the outer court, there are six pavements made of stone. Each of the pavements has five chambers built as places for people to eat and enjoy the sacrifices and offerings. This means that the thirty chambers are places for us to enjoy Christ.

Within the outer court there is an inner court, which also has gates on three sides, on the east, south, and north. This makes a total of six gates: three for the outer court and three for the inner court.

In this regard, we must realize that the building which Ezekiel saw has two walls: the wall outside the outer court and the outer wall of the inner court. In each of the walls there are three gates. The measurement and the pattern of the walls and the gates are exactly the same.

Within the inner court is the altar. This altar is the center of the entire complex of the building of God. The altar is a type of the cross. Therefore, the altar in the center of the complex indicates that the cross of Christ is at the center of God’s economy and of God’s interests.

In Ezekiel 40─48, a section concerning the building of God, three main things are covered: the holy temple, the holy city, and the holy land. The temple, the city, and the land are all holy.

It is significant that Ezekiel begins not from the outside, but from the inside. This is the way of God’s economy. In His economy, God always begins from the inside, not from the outside.

We see an indication of this in 1 Thessalonians 5:23, which speaks of our “spirit and soul and body,” not body, soul, and spirit. This reveals that God begins from the inside, from our spirit, not from the outside.

God’s economy always begins from within, whereas human movements always begin from the outside. In light of this, we need to learn, in the church life, not to begin anything outwardly, but always to begin something from within. This is to apply what is revealed here concerning the building of God: first the temple, then the city, and afterward the land.

THE WALL

The first item we need to see concerning the temple is the wall. The temple has a wall on all four sides. The wall is for separation, separating what is of God and what cannot belong to Him. It separates what should belong to God and what should never belong to Him. The wall is therefore a line of separation.

The measurement of the wall indicates that it typifies Christ Himself as a line of separation. Everything within Christ belongs to God’s interests and the building of God, but what is outside of Christ is excluded from God’s interests and from the building of God.

In a city of millions of people, we can know who is of God and who is not by Christ as the line of separation. Whoever is in Christ belongs to God, and whoever is outside of Christ is separated from God. In other words, whoever belongs to Christ is within the wall, and whoever is outside of Christ is outside the wall.

The measurement of the wall is quite unusual. I do not think that throughout all the centuries of human history such a wall has ever existed. This wall is six cubits high and six cubits thick. If we could look at a cross section of the wall, we would be looking at a square of six cubits by six cubits.

The number six refers to man, who was created on the sixth day. Since the wall is six cubits high and six cubits thick, and since six is the number of man, we can say that the wall typifies the Lord Jesus as a square, in the upright position, a perfect and complete man. As a square, straight, perfect, and complete, and even as a resurrected man, Christ is the line of separation.

Because He is square and straight, He is fully qualified. In Him there is no imperfection; with Him there is nothing lacking and nothing crooked. Rather, with Him everything is straight, even, perfect, and complete. Again I say, this man is the line of separation.

If only the Lord Jesus were such a man, we would be excluded. We are not square, even, or straight. Surely, we are not perfect or complete. Although we are so limited, we should not try to imitate Christ.

It is impossible for any fallen human being to imitate Christ, the One who is square, straight, perfect, and complete. When we come to the Lord Jesus and compare ourselves with Him, we are exposed and condemned. For example, in Luke 2, we see that when the Lord Jesus was a boy of twelve, no matter how much He was for His Father, He still obeyed His parents.

Young people, you are not obedient to your parents while you are seeking the Father’s interests, but the Lord Jesus was obedient. From this one example, we can realize that the history of the life of the Lord Jesus is a factor that condemns us.

_______________________

¹ Unfortunately, we do not have the images in this material.

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Life-study of Ezekiel, week 9, Monday, message 19

LIFE-STUDY OF EZEKIEL

Message 19

THE VISION OF THE HOLY BUILDING OF GOD

WEEK 9 - MONDAY

Scripture Reading: Num. 4:9; Ezek. 40:2-4; John 3:14

Read and pray: “And he carried me away in spirit to a great and high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God” (Rev. 21:10)

THE PLACE TO SEE THE VISION

Now we need to consider the place to see the vision. Ezekiel did not see the vision of the building of God in the land of captivity. Rather, he was brought back to the holy land, the land of Israel (Ezek. 40:2). Since this land typifies Christ, being brought back to the land of Israel is being brought back to Christ.

In addition to being brought back to the land of Israel, Ezekiel was brought to a high mountain, signifying a place of resurrection and ascension. When we return to Christ, we can sense in our spirit that we are in a high place, that is, in the resurrected and ascended Christ.

Furthermore, Ezekiel was brought back to Jerusalem. Many of us can testify that while we were in the captivity of the denominations, we could not see the vision of the building up of the church. However, when we returned to the holy land, to the church life, we were able to see the vision of the building up of the church.

In order to see something properly, we need the proper position, the proper base, and the proper angle. If we are wrong either in position or in base, we will not be able to see. For example, if we want to see Los Angeles, we must be in the right position and have the proper location. If we desire to see the building of God, we need to be on the mountain in Jerusalem. Ezekiel was not the only one who saw the vision of the building of God.

In the book of Revelation, the apostle John told us that he was carried away in spirit to a great and high mountain to see the holy city, the New Jerusalem (21:10). The reason we need to be on a mountain (which typifies resurrection and ascension) is that the building of God is something in the resurrection and ascension of Christ, and we need to be in a high position in order to see the vision of the building of God.

Some people have been offended because of my ministry concerning the building of God. The reason they are offended is that, regarding spiritual matters, they are like little children playing with toys. If you touch their “toys,” they become offended.

If you tell them that they need to grow in the spiritual life and give up their toys, they may become very upset. May the Lord have mercy on us that we may grow and also go up. We not only need to grow; we also need to go up to a high position with a higher base and obtain the best angle to see the building of God.

If Ezekiel had remained in Babylon, in captivity, he could not have seen the building. Likewise, if he had been on a plain instead of on the top of the mountain, he could not have seen the vision of the building of God.

Therefore, if we want to see this vision, we need to grow and go up. This means that we need maturity in life and that we need to be on the top of the mountain. Then we will be able to see the building of God.

THE VISION OF A MAN

Before Ezekiel saw the vision of the building, he saw the vision of a man. Unlike the man in chapter one, this man did not appear like electrum but like bronze (Ezek. 40:3).

In chapter one, in the vision of the glory of the Lord, the Lord Jesus on the throne as a man appeared like electrum. But in chapter forty, He is not on the throne; He is at the gate of the building, measuring.

In the Bible, to measure means to judge and to take possession. When a sister buys a piece of fabric, she first measures it. While she is measuring the fabric, she is evaluating its quality. In her measuring, she judges. Likewise, the measuring in chapter forty is related to judging. Here the Lord Jesus is not on the throne but at the gate, in the appearance of bronze to measure and take possession.

When the Lord comes to measure something, He first judges that thing. In typology, bronze or copper signifies judgment. When the Lord Jesus was on the cross, He was likened to a bronze serpent (Num. 4:9; John 3:14).

In the Old Testament, the altar of burnt offering was overlaid with bronze. Both examples indicate that bronze (copper) signifies judgment. Once something has been judged, it is able to withstand. After a certain thing has been judged, it can withstand any kind of test or examination. It can also withstand further judgment.

The Lord Jesus is such a One. He has passed through the judgment of God, and now He has become a test to others. Having been able to withstand all kinds of tests, examinations, and judgments, He is fully qualified to measure everything, including the building of God. By His judgment, He measures what belongs to the building of God.

EZEKIEL IS CHARGED TO SEE, HEAR, AND PUT

INTO HIS HEART WHAT IS SHOWN TO HIM

Ezekiel 40:4 says, “And the man said to me, Son of man, see with your eyes, hear with your ears, and set your heart upon all that I shall show you; for you have been brought here for this purpose. Declare to the house of Israel all that you see.”

While God was showing the vision of His building to Ezekiel, the prophet needed to have keen sight and listen attentively. Moreover, in order to absorb the things that would be shown to him, he had to set his heart on them. Then he was able to declare to the people of God all that he had seen and heard.

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Hymn: Fullness of the Spirit - "Like the Living Water"

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