A Teaching Outline for the Book of Ezekiel

Sitting by the river Chebar as a captive of the Babylonians (having been taken in 597 BC), Ezekiel looked up in the sky in this foreign land and saw an image unlike anything else. A group of supernatural beings—the four-winged angels known as cherubim—were darting back and forth around a fiery chariot. They were startling (cf. Ezek. 1:4-6), stable (cf. Ezek. 1:7), skilled (cf. Ezek. 1:8a), single-minded (cf. Ezek. 1:8b-9), supreme (cf. Ezek. 1:10-11), and submissive (cf. Ezek. 1:12-14) servants of God. Looking closer, Ezekiel noticed that the wheels of this chariot represented God’s omnipresence (cf. Ezek. 1:16-17) and omniscience (cf. Ezek. 1:18). Finally, Ezekiel heard the voice of God Himself speaking from within a dazzling throne of brilliance, upon which was the appearance of a man (cf. Ezek. 1:26). Stunned and overwhelmed by God’s glory, Ezekiel fell to the ground but was subsequently raised back up and strengthened by the Holy Spirit. Upon conclusion of this alarming vision for the mission, so began Ezekiel’s prophetic ministry to a captive, and yet still rebellious, nation of Israel. This healthy dose of the fear of God was the perfect deterrent for any potential fear of man that might keep Ezekiel from preaching the hard truths that would be required of him (cf. Ezek. 2:6).

To begin, his first prophetic task was to warn those with him in Babylon that any hope for a quick return to their homeland was unfounded. Ezekiel’s message, like his counterpart Jeremiah who was back in Jerusalem, was that the people should brace for the destruction of their city, their temple, and their way of life—all from the wrathful hand of God on account of their sin. Using a series of peculiar object lessons, Ezekiel demonstrated precisely that. For example, after building a clay model of the city of Jerusalem, Ezekiel laid down on his side next to it for 390 days, representing the years of God’s patience from the time of the temple’s initial construction (under Solomon) to its imminent destruction. He then laid on his other side for 40 days, representing the years of God’s patience from the temple’s reconstruction (under Josiah) to its imminent destruction (cf. Ezek. 4:4-8). The point? God’s patience had run out, and the temple was in His crosshairs.

Of course, God’s judgment of His people was well-founded, and in order to remind Ezekiel of this, God gave him a second vision. This time, while Ezekiel’s body remained in Babylon, his spirit was taken back to the city of Jerusalem to witness just how spiritually seditious the people had become. Rather than seeing a nation that loved and served Yahweh alone, Ezekiel saw idols raised up near the temple (cf. Ezek. 8:5), the nation’s leaders worshiping images in secret (cf. Ezek. 8:10-11), women weeping over the Babylonian goddess Tammuz (cf. Ezek. 8:14), and even the priests bowing down to the sun at the entrance of the temple (cf. Ezek. 8:16). In perhaps one of the most sorrowful accounts in Scripture, Ezekiel watched as the glory of God departed the city, leaving the people abandoned in their sin and ready to be conquered by foreigners (cf. Ezek. 10:1-22, 11:23). It was “Ichabod” in the fullest sense.

From that time until the destruction of Jerusalem, Ezekiel labored intensively not only to refute the false hope (cf. Ezek. 12:1-28), false prophecy (cf. Ezek. 13:1-23), false devotion (cf. Ezek. 14:1-11), and false security (cf. Ezek. 14:12-23) exhibited by his fellow countrymen, but also to rebuke them through a series of parables to illustrate why they were without excuse. One such parable, that of the two sisters “Oholah” and “Oholibah,” is undoubtedly one of the most graphic portions in all the Bible—but for good reason. The ongoing nature of Israel’s sin, their widespread idolatry, and their appeal for help to everyone but God, could only be accurately expressed by the metaphor of an adulteress who looks to engage in immorality with anyone and everyone she finds to be sexually appealing (cf. Ezek. 23:20).

With no further warning needed, Ezekiel’s mouth went “mute” for a period of time toward the nation of Israel (cf. Ezek. 3:26-27, 24:27). Instead, he spent time pronouncing judgment upon the surrounding nations. This was not only to be a reminder that God’s justice is enacted upon all sinners (Jew and Gentile alike), and not only to demonstrate God’s supremacy over every false god (cf. Ezek. 25:5b, 7b, 11b, et al.), but also to reiterate God’s covenant promise to Abraham: “I will bless those who bless you, and the one who curses you I will curse” (Gen. 12:3).

Within this catalog of nations, two in particular—the city-state of Tyre and the nation of Egypt—received far more attention from Ezekiel (cf. Ezek. 26:1-28:19, 29:1-32:32). And this was for important reasons within the overall theme of his book. Egypt, as the largest and most capable challenger of Babylon, was thought to be the one who could save the Israelites from conquest. Rather than looking solely to the Lord, King Zedekiah (still back in Jerusalem) primarily sought the help of Pharaoh Hophra, and only secondarily asked the prophet Jeremiah to pray to Yahweh (cf. Jer. 37:1-10). Thus, Ezekiel’s message to his fellow captives was quite simply this: “Egypt cannot save you.” On the contrary, God guaranteed that they would fail: “Thus I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall. Then they will know that I am the Lord, when I put My sword into the hand of the king of Babylon and he stretches it out against the land of Egypt” (Ezek. 30:25).

When it came to Ezekiel’s message against Tyre, it’s easy to overlook the significance of God’s judgment—and wonder why so much prophecy is devoted to this one small city-state. But a look back at 1 Kings 5 reveals the answer. At the time of Solomon’s reign, King Hiram of Tyre (who was a friend of Solomon’s father David), was a vital factor in the building of the temple. After Solomon explained his plan to fulfill his father’s dream to build a house for God, Hiram not only contributed the necessary timber (cf. 1 Kings 5:8), but also supplied additional laborers (cf. 1 Kings 5:18) for the project. In other words, the splendor of the temple was a direct result of the trade agreement made with Tyre (cf. 1 Kings 5:12). With that background in mind, Ezekiel’s prophecy regarding Tyre is actually one of the most theologically significant in linking the entire book together. After seeing God’s glory leave the temple, and knowing that it would be destroyed, Ezekiel declared that Tyre—the key nation used for building the temple—would be reduced to rubble (cf. Ezek. 26:4). Indeed, after a thirteen-year siege (585-572 BC), the mainland of Tyre and all of its remaining wealth, was conquered by King Nebuchadnezzar. Ultimately, then, what this signified was that no amount of human effort would be possible to restore the temple to its former days of glory. Egypt would be incapable of protecting the temple, and Tyre would be incapable of rebuilding it. Though Zerubbabel later tried, the reality is that even with his tremendous effort, the glory of God was never restored, nor was the second temple anywhere near its original splendor (cf. Ezra 3:12).

Instead, if a temple paralleling—or even exceeding—the grandeur of Solomon’s would ever be rebuilt, with God’s glory within it to indicate His presence and renewed fellowship with His people, it would have to be God Himself who would have to do it.

And that’s precisely what the rest of the book of Ezekiel reveals.

After roughly seven and a half years of prophecy concerning foreign nations, God resumed Ezekiel’s ministry to the Israelites. First serving as a watchman to warn them of their evil ways (cf. Ezek. 33:1-36:15), Ezekiel then directed the Israelites’ eyes away from their sin and toward their Savior. With the destruction of Jerusalem behind them, it was obvious that their only hope was the Lord. So it was that Ezekiel comforted them with a promise that God would seek out His sheep, destroy their enemies, regenerate the heart of the entire nation, and—in one of the most memorable illustrations of salvation—raise an entire valley of dead bones back to life (cf. Ezek. 36:1-39:29). In other words, God promised that one day He would single-handedly restore and reconcile Israel (cf. Rom. 11), just as He does in the life of every individual who comes to saving faith today.

Furthermore, in a final vision showing the future conditions of the land, Ezekiel was given a tour of a coming temple (right down to the very cubit measurement!) that God Himself would one day construct (cf. 40:1-48:35). Far from being a metaphor or allegory, Ezekiel saw that just as the past, literal temple was literally demolished, so too will a future, literal temple be literally constructed (cf. Ezek. 43:3). This would have given the exiles unquenchable hope that God was going to provide them with all that was lost—and more. In fact, within this coming kingdom there will be not only a rebuilt temple, but also a reinstituted worship program, a redistribution of the land, and a return to Edenic conditions that will display for a thousand years Christ’s ability to succeed where all of His predecessors failed. And by restoring not only governmental affairs, but religious affairs as well, the city of Jerusalem will be the central location of both national and international submission to God as people bring their animal sacrifices to offer on the rebuilt altar (cf. Ezek. 45-46).

Of course, animal sacrifices have never been able to take away sin (cf. Heb. 10:4), but in the coming kingdom they will be implemented for a number of reasons: first, they will be used retrospectively to memorialize Christ’s once-for-all sacrifice, just as they were used typologically to preview Christ’s once-for-all sacrifice. Secondly, they will be used by the nations to honor the worldwide sovereignty of Yahweh (cf. Zech. 14:16-19). Finally, they will be a tangible demonstration that Jesus is the last Adam (cf. 1 Cor. 15:45), the more glorious Moses (cf. Heb. 3:3), the greater Aaron (cf. Heb. 5:4-5), the mightier David (cf. Zech. 12:8), and the wiser Solomon (cf. Matt. 12:42)—the perfect prophet, priest, and king—who is able to victoriously restore and reign over the nation of Israel in every aspect of their former life. With Jesus sitting on the throne of David, and the glory of God residing in the temple, the city of Jerusalem will rightly be called Yahweh-Shammah (“The Lord is there”).

Until that glorious day, the Church serves as the spiritual depiction of God’s temple—showing the world that God does indeed dwell not only among believers, but within them (cf. Eph. 2:19-22, Matt. 28:20). As you await the coming kingdom, use Ezekiel’s prophecy to teach your disciples about the Savior who is the way there. The following outline is offered to help.

A Vision for the Mission: God’s Glory Revealed (Ezekiel 1:1-28)

The Chosen Setting (Ezek. 1:1-3)

The Cherubim Angels (Ezek. 1:4-14)

The Chariot Wheels (Ezek. 1:15-21)

The Chair Above (Ezek. 1:22-28)

A Vision for the Mission: God’s Word Presented (Ezekiel 2:1-3:3)

Courage Provided (Ezek. 2:1-2)

Conflict Expected (Ezek. 2:3-7)

Consumption Required (Ezek. 2:8-3:3)

A Vision for the Mission: God’s Prophet Commissioned (Ezekiel 3:4-27)

Speak the Truth (Ezek. 3:4-11)

Study the Situation (Ezek. 3:12-15)

Sound the Warning (Ezek. 3:16-21)

Suffer the Consequences (Ezek. 3:22-27)

Jerusalem Destroyed: The Examples (Ezekiel 4:1-5:4)

The Brick as the Representation of the Siege (Ezek. 4:1-3)

The Bed as the Reason for the Siege (Ezek. 4:4-8)

The Bread as the Rations in the Siege (Ezek. 4:9-17)

The Barber as the Result of the Siege (Ezek. 5:1-4)

Jerusalem Destroyed: The Explanation (Ezekiel 5:5-17)

A Unique Disobedience (Ezek. 5:5-8)

A Unique Destruction (Ezek. 5:9-12)

A Unique Demonstration (Ezek. 5:13-17)

Jerusalem Destroyed: The Effect (Ezekiel 6:1-7:27)

When Your Altars are Gone (Ezek. 6:1-7)

When Your Freedom is Gone (Ezek. 6:8-10)

When Your Safety is Gone (Ezek. 6:11-14)

When Your Land is Gone (Ezek. 7:1-4)

When Your Joy is Gone (Ezek. 7:5-9)

When Your Wealth is Gone (Ezek. 7:10-19)

When Your Hope is Gone (Ezek. 7:20-27)

A Vision of Sedition: Idolatry Throughout (Ezekiel 8:1-18)

The Syncretism of the Nation (Ezek. 8:1-6)

The Secrecy of the Elders (Ezek. 8:7-13)

The Sorrow of the Women (Ezek. 8:14-15)

The Service of the Priests (Ezek. 8:16-18)

A Vision of Sedition: Judgment Throughout (Ezekiel 9:1-11)

The Summons of the Angels (Ezek. 9:1-2)

The Slaughter of the City (Ezek. 9:3-7)

The Sadness of the Prophet (Ezek. 9:8-10)

The Safety of the Remnant (Ezek. 9:11)

A Vision of Sedition: God’s Glory Departed (Ezekiel 10:1-22)

Out of the Holy of Holies (Ezek. 10:1-5)

Out of the Temple (Ezek. 10:6-18)

Out of the Courtyard (Ezek. 10:19-22)

A Vision of Sedition: God’s Plan Described (Ezekiel 11:1-25)

Rebellion Punished (Ezek. 11:1-13)

Revival Promised (Ezek. 11:14-25)

The Work of the Watchman: Against False Hope (Ezekiel 12:1-28)

The Inevitability of Judgment (Ezek. 12:1-16)

The Intensity of Judgment (Ezek. 12:17-20)

The Imminence of Judgment (Ezek. 12:21-28)

The Work of the Watchman: Against False Prophecy (Ezekiel 13:1-23)

The Lying Prophets’ Deception (Ezek. 13:1-7)

The Lying Prophets’ Destruction (Ezek. 13:8-16)

The Lying Prophetesses’ Deception (Ezek. 13:17-19)

The Lying Prophetesses’ Destruction (Ezek. 13:20-23)

The Work of the Watchman: Against False Devotion (Ezekiel 14:1-11)

A Caution from God (Ezek. 14:1-5)

A Call to Repentance (Ezek. 14:6)

A Calamity Upon the Inquirer (Ezek. 14:7-8)

A Calamity Upon the Prophet (Ezek. 14:9-11)

The Work of the Watchman: Against False Security (Ezekiel 14:12-23)

The Deficiency of Proximate Righteousness (Ezek. 14:12-20)

The Destruction of Unrighteousness (Ezek. 14:21)

The Demonstration of God’s Righteousness (Ezek. 14:22-23)

Parables of Judgment: The Useless Vine (Ezekiel 15:1-8)

Useless for Building (Ezek. 15:1-3)

Useless after Burning (Ezek. 15:4-5)

Useless without Bearing Fruit (Ezek. 15:6-8)

Parables of Judgment: The Adulterous Wife (Ezekiel 16:1-63)

The History of Israel’s Rescue (Ezek. 16:1-14)

The Harlotry of Israel’s Rebellion (Ezek. 16:15-34)

The Horror of Israel’s Ruin (Ezek. 16:35-52)

The Hope of Israel’s Reconciliation (Ezek. 16:53-63)

Parables of Judgment: The Eagles, The Vine, and The Tree (Ezekiel 17:1-24)

The Vine’s Disloyalty to the Eagle (Ezek. 17:1-8)

The Eagle’s Destruction of the Vine (Ezek. 17:9-10)

Judah’s Disloyalty to Babylon (Ezek. 17:11-15)

Babylon’s Destruction of Judah (Ezek. 17:16-21)

God’s Dominion over All (Ezek. 17:22-24)

Parables of Judgment: Personal Responsibility (Ezekiel 18:1-32)

The Principle Defined (Ezek. 18:1-4)

The Principle Described (Ezek. 18:5-18)

The Principle Defended (Ezek. 18:19-29)

The Principle Declared (Ezek. 18:30-32)

Parables of Judgment: The Lions and the Vine (Ezekiel 19:1-14)

The Lion Jehoahaz Raised Up (Ezek. 19:1-3)

The Lion Jehoahaz Brought Down (Ezek. 19:4)

The Lion Jehoiachin Raised Up (Ezek. 19:5-7)

The Lion Jehoiachin Brought Down (Ezek. 19:8-9)

The Vine Judah Raised Up (Ezek. 19:10-11)

The Vine Judah Brought Down (Ezek. 19:12-14)

Parables of Judgment: The History of Israel (Ezekiel 20:1-44)

Revelation Requested (Ezek. 20:1-4)

Rebellion Reviewed (Ezek. 20:5-29)

Request Rejected (Ezek. 20:30-32)

Righteousness Restored (Ezek. 20:33-44)

Parables of Judgment: The Sword of the Lord (Ezekiel 20:45-21:32)

Threatened (Ezek. 20:45-49)

Unsheathed (Ezek. 21:1-7)

Sharpened (Ezek. 21:8-17)

Directed (Ezek. 21:18-23)

Employed (Ezek. 21:24-32)

Parables of Judgment: The Purifying Furnace (Ezekiel 22:1-31)

Defiled by Sin (Ezek. 22:1-12)

Destroyed by God (Ezek. 22:13-22)

Deceived by Leaders (Ezek. 22:23-29)

Delivered by No One (Ezek. 22:30-31)

Parables of Judgment: The Two Sisters (Ezekiel 23:1-49)

The Context of the Relationship (Ezek. 23:1-4)

The Conduct of Oholah (Ezek. 23:5-8)

The Consequences for Oholah (Ezek. 23:9-10)

The Conduct of Oholibah (Ezek. 23:11-21)

The Consequences for Oholibah (Ezek. 23:22-35)

The Call for Judgment (Ezek. 23:36-49)

Parables of Judgment: The Boiling Pot (Ezekiel 24:1-14)

The Setting of the Prophecy (Ezek. 24:1-2)

The Sign of the Siege (Ezek. 24:3-5)

The Sign of the Exile (Ezek. 24:6-8)

The Sign of the Demolition (Ezek. 24:9-13)

The Seriousness of the Threat (Ezek. 24:14)

The Parables of Judgment: The Death of Ezekiel’s Wife (Ezekiel 24:15-27)

The Demonstration (Ezek. 24:15-18)

The Explanation (Ezek. 24:19-24)

The Confirmation (Ezek. 24:25-27)

Judgment Upon Ammon (Ezekiel 25:1-7)

The Reason (Ezek. 25:1-3)

The Ruin (Ezek. 25:4-5a)

The Result (Ezek. 25:5b)

The Reason (Ezek. 25:6)

The Ruin (Ezek. 25:7a)

The Result (Ezek. 25:7b)

Judgment Upon Moab (Ezekiel 25:8-11)

The Reason (Ezek. 25:8)

The Ruin (Ezek. 25:9-10)

The Result (Ezek. 25:11)

Judgment Upon Edom (Ezekiel 25:12-14)

The Reason (Ezek. 25:12)

The Ruin (Ezek. 25:13-14a)

The Result (Ezek. 25:14b)

Judgment Upon Philistia (Ezekiel 25:15-17)

The Reason (Ezek. 25:15)

The Ruin (Ezek. 25:16-17a)

The Result (Ezek. 25:17b)

Judgment Upon Tyre (Ezekiel 26:1-6)

The Reason (Ezek. 26:1-2)

The Ruin (Ezek. 26:3-6a)

The Result (Ezek. 26:6b)

Lament Over Tyre’s Inhabitants (Ezekiel 26:7-21)

Their Slaughter (Ezek. 26:7-14)

Their Impact (Ezek. 26:15-18)

Their Future (Ezek. 26:19-21)

Lament Over Tyre’s Wealth (Ezekiel 27:1-36)

Its Abundance (Ezek. 27:1-11)

Its Source (Ezek. 27:12-25)

Its Future (Ezek. 27:26-36)

Lament Over Tyre’s King (Ezekiel 28:1-19)

His Arrogance (Ezek. 28:1-5)

His Downfall (Ezek. 28:6-10)

His Privilege (Ezek. 28:11-16a)

His Future (Ezek. 28:16b-19)

Judgment Upon Sidon (Ezekiel 28:20-23)

The Reason (Ezek. 28:20-22)

The Ruin (Ezek. 28:23a)

The Result (Ezek. 28:23b)

Blessings Upon Israel (Ezekiel 28:24-26)

Rest (Ezek. 28:24)

Regathering (Ezek. 28:25)

Refuge (Ezek. 28:26)

Judgment Upon Egypt (Ezekiel 29:1-16)

The Reason (Ezek. 29:1-3)

The Ruin (Ezek. 29:4-5)

The Result (Ezek. 29:6a)

The Reason (Ezek. 29:6b-7)

The Ruin (Ezek. 29:8-9a)

The Result (Ezek. 29:9b)

The Reason (Ezek. 29:9c)

The Ruin (Ezek. 29:10-16a)

The Result (Ezek. 29:16b)

The Destruction of Egypt’s Wealth (Ezekiel 29:17-21)

Babylon’s Wages Reduced by Tyre (Ezek. 29:17-18)

Egypt’s Wealth Removed by Babylon (Ezek. 29:19-20)

Israel’s Weakness Reversed by Persia (Ezek. 29:21)

The Destruction of Egypt’s Land (Ezekiel 30:1-19)

The Demonstration of God’s Wrath (Ezek. 30:1-5)

The Destructiveness of God’s Wrath (Ezek. 30:6-9)

The Delegate of God’s Wrath (Ezek. 30:10-12)

The Degree of God’s Wrath (Ezek. 30:13-19)

The Destruction of Egypt’s Power (Ezekiel 30:20-26)

The Breaking of Pharaoh Neco (Ezek. 30:20-21)

The Breaking of Pharaoh Hophra (Ezek. 30:22-24)

The Strengthening of King Nebuchadnezzar (Ezek. 30:25-26)

The Destruction of Egypt’s Glory (Ezekiel 31:1-18)

Egypt’s Greatness (Ezek. 31:1-2)

Assyria’s Greatness (Ezek. 31:3-9)

Assyria’s Downfall (Ezek. 31:10-17)

Egypt’s Downfall (Ezek. 31:18)

The Destruction of Egypt’s King (Ezekiel 32:1-16)

The Arrogance of the King (Ezek. 32:1-2)

The Vengeance from the Lord (Ezek. 32:3-8)

The Significance to the World (Ezek. 32:9-16)

The Destruction of Egypt’s Inhabitants (Ezekiel 32:17-32)

Sent to the Grave (Ezek. 32:17-21)

Surrounded in the Grave (Ezek. 32:22-30)

Settled in the Grave (Ezek. 32:31-32)

The Work of the Watchman: Against Hopelessness (Ezekiel 33:1-20)

The Principle Announced (Ezek. 33:1-6)

The Position Appointed (Ezek. 33:7-9)

The People Advised (Ezek. 33:10-16)

The Protest Addressed (Ezek. 33:17-20)

The Work of the Watchman: Against Hypocrisy (Ezekiel 33:21-33)

Rebuke Resumed (Ezek. 33:21-22)

Rebuke Denied (Ezek. 33:23-29)

Rebuke Ignored (Ezek. 33:30-33)

The Work of the Watchman: Against Hirelings (Ezekiel 34:1-31)

The Scattering of the Sheep (Ezek. 34:1-6)

The Seeking of the Sheep (Ezek. 34:7-16)

The Sorting of the Sheep (Ezek. 34:17-22)

The Securing of the Sheep (Ezek. 34:23-31)

The Work of the Watchman: Against Hostility (Ezekiel 35:1-36:15)

God’s Enemy Doomed (Ezek. 35:1-4)

God’s People Hated (Ezek. 35:5-9)

God’s Land Pursued (Ezek. 35:10-12)

God’s Character Blasphemed (Ezek. 35:13-15)

God’s Justice Guaranteed (Ezek. 36:1-7)

God’s Blessings Promised (Ezek. 36:8-15)

The Future Regeneration of Israel (Ezekiel 36:16-38)

God’s Name Ruined by His Rebellious People (Ezek. 36:16-21)

God’s Name Restored through His Returned People (Ezek. 36:22-24)

God’s Name Restored through His Renewed People (Ezek. 36:25)

God’s Name Restored through His Reborn People (Ezek. 36:26)

God’s Name Restored through His Restrained People (Ezek. 36:27)

God’s Name Restored through His Reconciled People (Ezek. 36:28)

God’s Name Restored through His Replenished People (Ezek. 36:29-30)

God’s Name Restored through His Remorseful People (Ezek. 36:31-32)

God’s Name Restored through His Rebuilt People (Ezek. 36:33-36)

God’s Name Restored through His Repopulated People (Ezek. 36:37-38)

The Future Revival of Israel (Ezekiel 37:1-14)

The Illustration of God’s People (Ezek. 37:1-6)

The Demonstration of God’s Power (Ezek. 37:7-10)

The Explanation of God’s Plan (Ezek. 37:11-14)

The Future Reunion of Israel (Ezekiel 37:15-28)

The Sign of Unity (Ezek. 37:15-20)

The Significance of Unity (Ezek. 37:21-23)

The Source of Unity (Ezek. 37:24-28)

The Future Rescue of Israel (Ezekiel 38:1-39:29)

The Enemy Signified and Summoned (Ezek. 38:1-13)

The Enemy Drawn and Defeated (Ezek. 38:14-23)

The Enemy Burned and Buried (Ezek. 39:1-16)

The Enemy Finished and Forgotten (Ezek. 39:17-29)

A Vision of New Conditions: Temple Reconstruction (Ezekiel 40:1-42:20)

The Exterior Site (Ezek. 40:1-4)

The Outer Wall (Ezek. 40:5)

The Outer Gates (Ezek. 40:6-16)

The Outer Court (Ezek. 40:17-27)

The Inner Gates (Ezek. 40:28-37)

The Inner Rooms (Ezek. 40:38-46)

The Inner Court (Ezek. 40:47)

The Temple (Ezek. 40:48-49)

The Temple Holy Place (Ezek. 41:1-2)

The Temple Holy of Holies (Ezek. 41:3-4)

The Temple Rooms (Ezek. 41:5-11)

The Temple Outbuilding (Ezek. 41:12)

The Temple Walls (Ezek. 41:13-26)

The Inner Rooms (Ezek. 42:1-14)

The Outer Wall (Ezek. 42:15-19)

The Exterior Site (Ezek. 42:20)

A Vision of New Conditions: Worship Reinstatement (Ezekiel 43:1-46:24)

The Glory of Worship (Ezek. 43:1-12)

The Place of Worship (Ezek. 43:13-27)

The Leaders of Worship (Ezek. 44:1-16)

The Manner of Worship (Ezek. 44:17-31)

The Support of Worship (Ezek. 45:1-17)

The Timing of Worship (Ezek. 45:18-46:15)

The Preservation of Worship (Ezek. 46:16-18)

The Sanctity of Worship (Ezek. 46:19-24)

A Vision of New Conditions: Kingdom Restoration (Ezekiel 47:1-48:35)

The Blessings in the Kingdom (Ezek. 47:1-12)

The Boundaries around the Kingdom (Ezek. 47:13-23)

The Borders within the Kingdom (Ezek. 48:1-29)

The Barriers for the Kingdom (Ezek. 48:30-34)

The Basis of the Kingdom (Ezek. 48:35)