The glory of the Lord filled the temple, entering through the eastern gate. The Spirit guided me into the inner courtyard, where I witnessed the house of the Lord overflowing with glory. A voice emerged from within the temple, accompanied by a man who inquired, “Son of man, have you observed the location of My throne and My footstool, where My name will reside among Israel forever?” (Ezekiel 43:4-7). These lines reflect the vivid account provided by the prophet Ezekiel concerning his divine vision of the temple. To better understand this event, let us outline the key elements of the prophet’s vision and revisit these profound words.
The temple in Jerusalem, which had been ravaged by the Babylonians, lay desolate while Ezekiel found himself in exile in Babylon. One day, as he described it, “the hand of the Lord was upon him” (Ezek. 40:1), leading him in a vision back to the land of Israel. There, on a high mountain, he beheld what appeared to be the structure of the city and temple. An entity took measurements of the temple and its components, providing him a blueprint of the new temple that would eventually be constructed. Subsequently, he was shown the consecration of this holy space. Taken out through the eastern gate, he witnessed the glory of the Lord entering through the same portal. The Spirit once again brought him into the temple, revealing that indeed, “the house of the Lord is full of glory.” Ultimately, to bring clarity to his vision, the Lord spoke, asking, “Son of man, have you seen the place of My throne?”
One might observe parallels between this prophetic experience and what transpires within the current temple. Such likeness may be intentional. It is likely that church leaders, in an effort to demonstrate that the consecration of the temple is fundamentally a divine undertaking, have drawn inspiration from Ezekiel’s visionary experience during this consecration ceremony. Rather than merely measuring the parts of the temple, we marked its components with the holy cross, which symbolizes the overarching framework of Christ’s Church. Afterward, as we departed from the temple guided by the Spirit, we proclaimed “the procession of the King of glory” (Ps. 23:7), and the glory of the Lord—Jesus Christ, who was crucified—truly entered the temple once again, not through the eastern gates, but through the gate leading toward the east, as the New Testament Church no longer anticipates a divine visitation from above, as in the days of the Old Testament. Instead, she follows in the footsteps of “Him who ascended to the heaven of heavens toward the east” (Psalm 67:34), moving toward a new and profound revelation of His glory.
Therefore, if someone had eyes akin to Ezekiel’s, they would undoubtedly see that “the house of the Lord is full of glory.” Imagine, dear observer of this newly revealed house of God, that as the Lord fills this space with His divine glory, you, like Ezekiel, ponder: “Son of man, have you seen the place of My throne?” But why suggest an “imagination”? It’s not merely a creative thought; we wish to make this truth more intelligible to you, for this “voice” emanates from the temple, from its innermost depths. If the consecration rites are not mere ceremonial gestures but embody a secret work of the Spirit of the Lord, and if the temple of God is not just a creation of human skill, but the Spirit of the Lord truly resides here, then God truly asks you, “Son of man, have you seen the place of My throne?”
Some may question the purpose of such an inquiry. The question posed to the prophet was never without significance. Each individual must earnestly assess whether they perceive and feel, as they ought, the presence of God’s glory within His temple. It cannot be said that this examination is unnecessary; indeed, the glory of God is often unseen and unfathomable. Many may harbor thoughts in their hearts that render their minds dormant, akin to those resting in a temple without awareness. Let us observe if they can even be stirred by the bright essence of that glory they deem entirely unseen. This was evident in the tabernacle constructed by Moses and the temple built by Solomon, where it states, “And Moses completed all things. And the cloud covered the tabernacle of the testimony, and the tabernacle was filled with the glory of the Lord” (Ex. 40:33-35). Additionally, the priests carried the ark of the covenant into the Holy of Holies, and when they departed, the cloud filled the Lord's temple, making it impossible for them to minister due to the overwhelming presence of the Lord's glory (1 Kings 8:6-11). Thus, the glory of the Lord resided in both the tabernacle and temple at their consecration, allowing true worshippers of God to enter these sacred spaces to witness His glory, finding nothing more desirable than to revel in His blessed presence. “Thus in holy things have I appeared unto Thee,” David exclaims to God, “to see Thy power and Thy glory” (Psalms 62:3). In another instance, he expresses, “One thing I ask of the Lord, this will I seek: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to inquire in His holy temple” (Psalm 26:4).
What, then, is the nature of the glory of the tabernacle and temple? Did God reveal Himself more profoundly in the Old Testament sanctuary than in Christendom? Certainly not! The entirety of the “law” of Moses was merely a shadow of the future good things, not their true substance (Hebrews 10:1). Thus, in the sanctuary of the Old Covenant, the full brightness of God’s glory was not disclosed; it appeared rather as a “cloud.” However, we are made “ministers of a new covenant” not of the letter, but of the Spirit; for the letter kills, but the Spirit brings life (2 Cor. 3:6). Therefore, the glory of the New Testament priesthood exceeds that of the Old Testament dramatically: “If the ministry of death, in letters engraved on stones, came with glory, such that the children of Israel could not gaze upon the face of Moses because of its fading glory, how much more will the ministry of the Spirit be abundant in glory?” (2 Cor. 3:7-8). Furthermore, we not only perceive the glory of the Lord but also partake in it, progressively being transformed into His likeness: “But we all, with unveiled faces, reflecting the glory of the Lord, are being transformed into the same image from glory to glory, as by the Spirit of the Lord” (2 Cor. 3:18).
Thus, do not succumb to the pernicious blindness that tells you that the sun is not visible in the sky and that everyone remains blind to it. While it is true even the clearest eyes may shut against its brilliance, this blindness results not from a lack of light but from an abundance of sight. Do not heed the deceptive mind that, blind to the contemplation of God’s glory, tries to evade the admission of its spiritual blindness by claiming that faith sees nothing in the Church. Do not listen to the lazy flesh, which, reluctant to awaken from its sensory slumber, comforts itself with the illusion that those who walk in the Spirit are no more alert than itself. There exists within the temple a mysterious vision of the invisible glory of God for the eye of faith, and a vivid awareness of God's presence for the spiritual senses. Therefore, Christian, if the state of faith is something you desire, if assurance of being on the spiritual path is precious to you, diligently examine yourself to ascertain whether you see God’s glory and perceive His presence in His temple: “Hast thou seen the place of My throne?”
There are also those who attempt to evade this challenging inquiry. Some question whether it is fair to expect everyone to have the same vision granted to the Prophet. Ah, if this dim cave, which they wish to erect on Mount Tabor, were truly fashioned as a humble dwelling, rather than a cover for the flesh weighed down by slumber amidst the light of Tabor! Just as Peter proposed to build tabernacles on Tabor for himself, his disciples, and for the Transfigured Savior—excluding Moses and Elijah—who were present “in glory,” “not knowing what he was saying” (Luke 9:31-33); those who wish to remain in ignorance and establish a dark heap of misconceptions on the Mount of the Lord, “the village of glory” (Ps. 25:8), presume it is “good for them to be” there (Luke 9:33). Why do you believe it acceptable, in the midday light of Christianity, to hide from the glory of God, a light that, even during the night of the Old Testament, was desired and seen by patriarchs and prophets, who “saw and rejoiced” (John 8:56)? The visitation from the heights, the incarnation of the Son of God, revealed more than the prophets had ever witnessed; “Blessed are your eyes that see,” He said to His Apostles, “for I tell you that many prophets and kings desired to see what you see and did not see it, and hear what you hear and did not hear it” (Luke 10:23-24). The cloud that “lifted Him up from their sight” (Acts 1:9) presented no barrier to their faith or ours. What was visible to the Apostles’ eyes, after Christ’s ascension, remained evident in His glorious promises: “Behold, I am with you always, even to the end of the age” (Matthew 28:20); “wherever two or three are gathered in My name, I am there in their midst” (Matthew 18:20). Hence, the Apostle extends the vision of the Lord’s glory not merely to the prophets and apostles but to all faithful and righteous Christians: “We...all with unveiled faces behold the glory of the Lord, being transformed into the same image” (2 Cor. 3:18).
Christian, recognize that the prophetic gift is not necessary for you; rather, what is required of all true believers is the question, “Do you perceive the glory of God in the temple?” “Hast thou seen the place of My throne?” There is no escape, no justification offered. Either share what you see, and we shall acknowledge, “Blessed are the eyes that see!” (Luke 10:23), or honestly confess your inability to see, and then seek “the salve to anoint your eyes, so that you may see” (Rev. 3:18). Should you neglect this path, know that darkness awaits your lack of vision.
Let us delve into the essence of this spiritual examination; to assist those who lack spiritual experience and discernment, we first reflect on the state of being blind and unfeeling—the condition common to humanity and often faced even by those seeking spiritual progress. Recall that this place, just three hours ago, was merely a collection of stones, wood, and metal. If there was any spirit present, it belonged solely to the artisans and builders of this structure. Now it is renewed; as Jacob declared, “This is none other but the house of God, and this is the gate of heaven” (Gen. 28:17).
Let us consider how we previously viewed the simple creations of human hands. Compare that with how we now perceive the sanctuary of God, transformed by divine mystery. If the same physical eye assesses only the materials of the building or rests upon ornate decorations with indifference; if our scattered thoughts move from the entryway to the altar without settling; if our hearts remain untouched and only kinship with idle curiosity perks our interest; if our spirits slumber without sensing that we stand within “the gates of heaven,” then we have experienced nothing further. We must assert that we do not perceive “the village of the Lord’s glory” nor do we recognize the place of God’s throne; we have not engaged in the temple's consecration, and an impermeable barrier separates our spirits from the divine sanctuary—even while we stand therein with our physical forms. This condition mirrors that of idols and idolaters, whom the Psalmist depicts: “They are idols, the work of man’s hands; they have mouths but do not speak; they have eyes but do not see; they have ears but do not hear; such are the ones who make them and all who trust in them” (Psalm 113:12-16).
THEOSIS